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Part  of  the 

ADDISON    ALEXANDER    LIBRARY 

which  was  presented  by 

Messrs.  R.  L.   >.nd  A.  Stuabt. 

92 


Case, 

Shelf, 

Book, 


Otvision 
See-  ion 


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J.  lldrttJfo  u£*<ca*iJ62^. 


w. 


ty^ce  /£.  /fjy. 


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QUESTIONS   FOR  EXAMINATION 


ON    THE 


GOSPEL    ACCORDING 


TO 


ST.       MATTHEW, 


WITH    THE 


ANSWERS    SUPPLIED, 


BY   THE 


REV.    w/TROLLOPE,    M.A. 

OF   PEMBROKE   COLLEGE,   CAMBRIDGE,   AND    FORMERLY 
CLASSICAL   MASTER   OF   CHRIST'S    HOSPITAL. 


YiavTi  /3oi/\o/teVy  [xaOeiv,  rig  i§iddx9i]Hev>  <*<pQ°vrig  irapadidovTeg. 

Justin.  M.  Apol.  I.  c.  6. 


CAMBRIDGE: 
PRINTED   BY  AND   FOR  J.   HALL, 

AND 
G.    BELL,    186,    FLEET    STREET,    LONDON. 


M.DCCC.XLV. 


PREFACE. 


Little  apology  can  be  necessary  for  a  work  in- 
tended to  familiarize  the  Student  with,  the  form,  and 
to  give  him  a  facility  in  furnishing  a  concise  and 
ready  solution,  of  the  Papers  on  the  New  Testament, 
which  now  hold  so  prominent  a  place  in  the  Cam- 
bridge course  of  instruction.  It  may  be  proper  to 
observe,  however,  that  the  Answers  in  the  following 
pages  are  not  intended  to  be  learnt  by  heart ;  but 
designed  as  a  sort  of  model  upon  which  a  brief,  and 
yet  a  full  and  satisfactory  reply  may  be  given  to  such 
questions  on  the  Gospel  of  St.  Matthew,  as  may  be 
proposed  at  the  Previous,-  or  any  other  University  or 
College  Examination.  Neither  can  the  memory  be 
expected  to  retain  the  numerous  references  to  texts 
of  Scripture,  and  to  passages  in  the  Classical  writers, 
which  are  adduced  by  way  of  illustration ;  but  an 
Examiner,  will,  it  is  presumed,  be  better  satisfied 
by  the  quotation  of  the  words  of  an  author,  whether 
sacred  or  profane,  which  the  Student  may  have 
stored  in  his  mind,  than  with  a  bare  reference  to 
chapter  and  verse,  however  accurate.      As   in  the 


IV  PREFACE. 

somewhat  similar  volume  on  the  Acts  of  the  Apostles, 
— which,  in  the  event  of  another  edition,  will  be  re- 
constructed on  the  present  plan, — most  of  the  ques- 
tions which  have  been  given  during  the  last  thirty 
years,  together  with  a  variety  of  others  of  equal 
importance,  have,  in  this  instance  also,  been  arranged 
and  solved;  and  the  work,  though  by  no  means  a 
complete  commentary  on  St.  Matthew,  is  at  least 
sufficient  for  all  ordinary  purposes.  Besides,  by  in- 
terleaving his  copy,  the  Student  may  always  insert 
such  additional  questions,  with  their  answers,  as  may 
seem  to  be  worthy  of  immediate  attention!  or  future 
consideration.  Should  the  present  attempt  be  favour- 
ably received,  it  will,  in  all  probability,  be  followed 
by  a  series  of  Questions  and  Answers  on  the  remain- 
ing Gospels,  drawn  up  in  a  similar  way. 


INTRODUCTORY    QUESTIONS. 


Canon  of  the  Old  and  New  Testament. 

1.  WHAT  are  the  Canonical  Scriptures,  and  whence 
is  the  word  Canonical  derived  ?  2.  What  is  the  deri- 
vation and  import  of  the  word  Apocrypha  ?  3.  Upon 
what  grounds  are  the  Apocryphal  writings  both  of  the 
Old  and  New  Testament  regarded  as  comparatively 
unimportant  ?  4.  Of  what  books  does  the  Canon  of 
the  New  Testament  consist ;  and  how  is  the  Christian 
scheme  developed  therein  ? 

Ans.  1.  The  writings  comprised  in  the  Bible  or  The  Book,  kclt 
dZoxnv,  of  those  inspired  documents  which  Christians  regard  as  the 
sole  rule  of  their  faith  and  practice  are  called  by  way  of  distinction 
from  those  which  are  Apocryphal,  the  Canonical  Scriptures;  the 
word  Canon  (icavo)v)  signifying  a  rule  or  standard.  2.  The  word 
Apocrypha  is  applied  to  books  of  doubtful  authority.  It  is  of 
Greek  origin,  signifying  literally  apart  from  the  crypt  or  chest  (aVo 
ttjq  KpvTrrijg),  in  which  the  Canonical  Scriptures  were  deposited. 
3.  The  Apocryphal  books  of  the  Old  Testament  were  never  admitted 
by  the  Jews  into  their  canon,  nor  were  they  ever  quoted  by  Christ  or 
his  Apostles,  either  as  prophetic  or  doctrinal.  Those  of  the  New 
Testament,  such  as  the  Gospel  of  the  Infancy,  and  the  like,  are 
manifest  forgeries,  and  of  no  authority  whatsoever.  [See  Jones 
on  the  Canon,  or  Rennell's  Proofs  of  Inspiration.]  4.  The  Canon 
of  the  New  Testament  consists  of  the  Four  Gospels,  the  Acts  of  the 
Apostles,  the  Apostolical  Epistles,  and  the  Apocalypse  or  Revelation 
of  St.  John.  Christ  himself  is  the  subject  of  the  Gospels,  which 
relate  his  doings  and  sufferings  for  the  redemption  of  mankind ; 
whereas  the  full  view  of  the  Christian  dispensation  is  developed  in 
the  preaching  of  the  Apostles  as  recorded  in  the  Acts,  and  in  the 

B 


2  INTRODUCTORY    QUESTIONS. 

doctrinal  aud  practical  teaching  of  their  Epistles.  The  book  of 
Revelation  foretels  the  condition  and  prospects  of  Christianity  till  the 
end  of  Time. 

Titles  and  Divisions. 

5.  Where,  and  by  what  terms,  are  the  religious  sys- 
tems of  Moses  and  Christ  distinguished  by  St.  Paul  ? 
6.  What  is  the  meaning  of  the  word  ciadr/tri,  and  how  is 
it  used  by  classical  writers,  and  in  the  Septuagint  re- 
spectively ?  7.  What  is  the  general  acceptation  of  the 
word  in  the  New  Testament  ?  8.  What  then  is  the 
more  appropriate  import  of  the  term  tj  koavy)  ciadyJKrj, 
as  applied  to  the  Christian  dispensation,  in  opposition  to 
j]  TTuXaid  cuidijitri,  as  applied  to  that  of  Moses  ?  9.  To 
what  are  these  terms  respectively  applied  by  metonymy  ; 
and  what  is  the  earliest  instance  of  such  application,  as  well 
as  that  of  the  Latin  word  Testamentum  in  a  similar  way? 
10.  What  is  the  Scriptural  meaning  of  the  word  Evay- 
yiXiovl  11.  In  what  significations  does  it  occur  in 
the  classics,  and  the  lxx.  ?  12.  Give  instances  from 
the  Classic  writings  of  each  of  the  three  significations. 
13.  By  whom,  and  in  what  sense,  is  it  applied  as  a  title 
to  certain  histories  ?  14.  What  is  the  derivation  and 
import  of  the  English  word  Gospel?  15.  State,  and 
illustrate,  the  exact  signification  of  the  titles,  EvayyeXwv 
Kara  Ma0a7oj',  Kara.  MdpKov,  &C.  16.  How  were  the 
Scriptures  originally  written ;  and  in  what  manner  were 
the  books  of  the  Old  and  New  Testament  at  first  divided 
for  the  convenience  of  reading  ?  17.  Distinguish  be- 
tween titXoi  and  KsipaXaia,  and  give  the  Latin  names  of 
each,  separately  and  collectively.  18.  Into  how  many 
of  each  of  these  divisions  was  St.  Matthew's  Gospel 
divided?  19.  What  were  the  ort^oi  and  pijfxara  of  the 
antient  mss.,  and  how  many  of  the  latter  were  contained 
in  this  Gospel  ?  20.  By  whom,  and  at  what  periods, 
were  the  divisions  into  chapters  and  verses  respectively 
introduced;  and  what  is  the  advantage  and  the  disad- 
vantage of  the  system  ? 

o.  In  2  Cor.  iii.  14.  the  religious  systems  of  Moses  and  Christ  are 
opposed  to  each  other,  under  the  terms  i)  7ra.Xa.1d  haOrJKr]  and  jj 
Kaivri  oiaOiJKt].       6.   Now  the  word  diaOijicti,  from  liaTiOr]jxi,  to  set 


JT 

INTRODUCTORY     QUESTIONS.  3 

in  order,  signifies  both  a  covenant  and  a  Testament ;  but  though  it. 
usually  bears  the  latter  sense  in  classical  Greek,  it  is  invariably  used 
in  the  lxx.  version  of  the  Old  Testament  to  render  the  Hebrew  word 
berith,   which    signifies    only   a    covenant.       7.     Throughout   the 
New  Testament  it  has  also  the  same  meaning,  with  the  single  excep- 
tion of  Heb.  ix.  15,  sqq. ;  where  the  argument  of  the  Apostle  appears 
to  involve  both  significations.       8.    It  is,  in  fact,  impossible  to  speak 
of  the   Testament  of  God,  who  is  incapable  of  death  ;  and  conse- 
quently, though  the  death  of  Christ  ratified  the  Christian  dispensa- 
tion, i\  Kaivi)  ciaOijinj  is  more  properly  rendered  the  Neio  Covenant, 
since  ?;  iraXaid  CiaOiJKn  can  only  be  rendered   the  Old  Covenant. 
9.    By  an  easy  metonymy,  the  terms  have  been  employed  as  titles  to 
the  collection  of  writings  which  relate  to  each  covenant  respectively. 
Of  this  the  earliest  instances  occur  in  Origen  {rrepi  dpx^v,  IV.  1.) ; 
though  the  Latin   Christians  had  used  testamentum  for  the  same 
purpose   before  the  close  of  the   second  century.     See  Tertull.   c. 
Marcion.  iv.  1.      10.  The  word  EvayyeXiov  always  signifies  in  the 
New    Testament,    <jood    news,    and    more    especially,    the    glad 
tidings  of  salvation.      11.     Both  the  noun,  and  the  verb  euayycXt- 
£eiv,  are  similarly  used  by  classical  writers;  though  sometimes  the 
former  signifies  either  a,  reward  for  bringing  good  news,  or  a  sacrifice 
offered  on  the  receipt  of  good  news.     In  the  lxx.  it  occurs  only  six 
times  ;    and  in  five  of  them  it  signifies  good  neivs  (2  Sam.  iv.  10. 
xviii.  20.  22.  25.  27.)  ;   in   the  sixth   (2  Kings  vii.  9),  a.  reward  fen 
bringing  them.       12.   As  an  example  of  the  first  sense  in  the  Classics 
we  have  Arist.   Plut.   IGo.    evayyeXia  roiavr'   aTvayyeiXavra.     So 
Joseph.   B.   J.   IV.   11.  5.    rd  d~6   rijg  'Viopng  evayyeXia   ijice.     In 
Horn.  Od.  JsJ.  152.  1GG.  it  has  the  second  meaning,  as  also  in  Chrysost. 
in  Act.  Horn.  19. ;  and  thus  too  in  Cic.   Epist.  Att.  n.  12.  8.   O 
suaves  Ep'tstolas  turn !    Quibus  evayyekia  quce  reddam  nescio.    The 
last  sense  is  found  Xen.  Hell.  I.  G.  27.       13.    St.  Mark  (i.  1.  xiv.  9.), 
and  after  him  succeeding  Ecclesiastical  writers  have  applied  it,  by 
metonymy,  as  a  title  for  those  Memoirs  of  the  life  of  Christ,  which 
his  inspired  disciples  have  written  for  the  use  of  the  Christian  Church, 
and  which  are  closely  allied  to  that  class  of  writings  called  by  the 
Greeks  'AvoftvnfioveviiaTa.        14.   Our  word  Gospel,  derived  from 
the  Saxon   god,  good,  and  spel,  tidings,  answers  precisely  to  this 
meaning.        15.    EwayyeXiov  Kara  ~Ma.-9a.Zov,  and  the  similar  in- 
scriptions of  the  other  Gospels,  signify  not  merely  that  these  memoirs 
were  written  in  accordance  with  accounts  delivered  by  Matthew  and 
the  rest ;  but  that  they  were  the  genuine  productions  of  those  whose 
names  thev  bear.     So  Polyb.  in.  G.  at  tear'  'Avvifiav  Trpdleig,  the 


4  INTRODUCTORY    QUESTIONS. 

deeds  of  Annibal.  Compare  Acts  xvii.  28.  16.  Originally  the 
books  of  the  Bible  were  written  continuously;  and  those  of  the  Old 
Testament  were  divided  by  the  Jews,  for  the  convenience  of  their 
public  service,  into  greater  and  smaller  sections.  In  like  manner 
those  of  the  New  Testament  were  divided  into  rirXot  and  icetydXaia. 
17.  The  t'itXoi  comprised  a  complete  subject,  and  were  designated 
accordingly;  as  the  rirXog  Trepi  tojv  fidytjv,  Trepi  rwv  dvaipeOev- 
ru)v  7ratdiojv,  Sec.  The  ice<pdXaia  were  shorter  portions,  into  which 
the  t'itXoi  were  subdivided.  Of  the  former,  the  Latin  name  was 
breves;  of  the  latter,  capitula:  and  their  respective  contents 
breviarium  and  capltulatio.  18.  St.  Matthew's  Gospel  con- 
tained 68  titXoi,  and  355  ice<pdXaia.  19.  Each  line  of  an  antient 
ms.  contained  the  same  nuniber  of  letters,  so  that  they  frecpuently 
ended  with  a  divided  word ;  and  by  the  number  of  these  lines, 
crimen,  the  length  of  a  book  was  measured.  Divisions  according  to 
the  sense  were  called  pij^iara,  and  of  such  divisions,  or  sentences, 
there  were  reckoned  2600  in  the  Gospel  of  St.  Matthew.  20.  In 
the  thirteenth  century  Cardinal  Hugo,  the  author  of  a  Commentary 
on  the  Bible,  introduced  the  division  into  chapters ;  and  the  sub- 
division into  vereses  was  first  adopted  by  Robert  Stephens,  in  an 
edition  of  the  New  Testament  printed  in  1551.  It  is  clear  that 
neither  of  these  divisions  has  any  authority;  and,  though  exceedingly 
useful  as  a  means  of  reference,  they  are  frecpuently  great  impediments 
to  the  sense. 

Order  in  which  the  Gospels  ivere  written  ;   and  date 
of  St.  Matthew's   Gospel. 

21.  Whose  Gospel  appears  to  have  been  first 
written  ?  22.  In  what  order,  and  under  what  circum- 
stances, did  the  others  follow  ?  23.  From  what  internal 
evidence  does  it  appear  that  St.  Matthew  wrote  particu- 
larly for  the  Jews  ?  24.  Is  there  anything  peculiar  in 
his  manner  of  relating  our  Lord's  discourses  ?  25. 
What  do  the  coincidences  and  discrejlancies  in  the 
Gospel  narratives  severally  prove?  26.  What  dates 
have  been  assigned  to  the  publication  of  St.  Matthew's 
Gospel;  and  why  is  the  earlier  elate  to  be  preferred? 
27.  Do  the  prejudices,  which  the  Apostles  entertained  in 
common  with  the  rest  of  the  Jews  respecting  the  call  of 
the  Gentiles,  invalidate  this  date?  28.  What  is  the 
date  proposed  by  Mr.  Greswell  ? 


INTRODUCTORY     QUESTIONS.  5 

21.  There  is  every  reason  to  believe  that  St.  Matthew's  Gospel  was 
the  first  that  was  written.  See  Iren.  Hser.  in.  1.  Euseb.  II.  E.  vi.  1. 
•2-2.  The  order  in  which  the  others  followed  seems  to  have  been  that 
in  which  they  now  stand  ;  and  it  has  been  supposed,  with  great  ap- 
parent probability,  that  Matthew  wrote  for  Jews  only  under  Saul's 
persecution  ;  St.  Mark  under  that  of  Herod  for  Jews  and  proselytes; 
St.  Luke  under  Nero's  for  the  Gentiles;  and  St.  John  at  the  approach 
of  that  under  Trajan.  [See  Townsend's  Chronological  Arrangement 
of  the  New  Testament.']  23.  That  St.  Matthew  wrote  especially 
for  Jews  is  manifest  from  his  constant  reference  to  Jewish  customs, 
and  to  the  topography  of  Judaea,  without  any  explanatory  details  ; 
and  from  his  studious  selection  of  those  facts  and  circumstai 
which  were  most  likely  to  conciliate  or  affect  the  Jews;  for  example, 
the  descent  of  Christ  from  Abraham  and  David,  the  fulfilment  of  the 
prophecies  in  Jesus,  and  our  Lord's  reproofs  of  Jewish  errors  and 
prejudices.  24.  Another  great  peculiarity  in  St.  Matthew  is  the 
distinctness  with  which  he  has  related  many  of  our  Lord's  discoui 
as,  for  instance,  the  Sermon  on  the  Mount.  Compare  also  .Matt. 
x.  1 — 32.  with  Luke  ix.  1 — -3.  25.  Though  each  evangelist  had 
doubtless  seen,  and  intended  his  Gospel  to  be  in  some  degree  supple- 
mentary to,  those  of  his  predecessors,  from  which  he  probably  bor- 
rowed many  particulars ;  yet  their  occasional  discrepancies  prove 
that  they  wrote  independently  of  each  other,  at  the  same  time  that, 
never  amounting  to  inconsistencies,  they  afford  the  strongest  internal 
presumption  of  truth.  20.  Several  dates  have  been  assigned  to 
St.  Matthew's  Gospel,  varying  from  the  year  37  to  the  year  (i4.  As 
it  is  improbable  that  the  Christians  should  have  been  long  without  a 
written  history  of  our  Saviour's  ministry,  the  early  date  is  to  be  pre- 
ferred. 27.  Nor  do  the  prejudices,  which  the  Apostles  entertained 
respecting  the  call  of  the  Gentiles,  present  any  difficulty ;  since  the 
comprehensive  nature  of  the  Christian  scheme,  developed  in  our 
Saviour's  discourses,  were  probably  but  imperfectly  understood  by 
the  writer  himself,  until  fully  explained  by  the  event.  28.  Mr. 
Greswell,  however,  has  assigned  the  date  to  the  year  45. 

Account  of  the  Author. 

29.  By  what  other  name  is  St.  Matthew  known  ;  of 
what  country  was  he  a  native ;  and  whose  son  was  he  ? 
30.  What  was  his  occupation ;  and  where  did  he  exercise 
it?  31.  What  particulars  relating  to  himself  are  re- 
corded in  his  Gospel  ?        32.   What  is  observable  of  the 

b2 


6  INTRODUCTORY    QUESTIONS. 

manner  in  which  he  speaks  of  himself,  in  enumerating 
the  twelve  Apostles  ?  33.  Who  were  the  Publicans; 
and  why  were  they  generally  held  in  abhorrence  by  the 
Jews  ?  34.  With  what  classes  of  people  are  they 
usually  joined  ?  35.  What  is  known  of  Matthew's  minis- 
terial career,  subsequent  to  the  death  of  Christ  ?  36.  Is 
there  any  ground  for  supposing  that  he  suffered  martyr- 
dom ? 

29.  Matthew,  whom  St.  Mark  (ii.  14.)  and  St.  Luke  (v.  27.)  call 
Levi,  was  a  native  of  Galilee,  and  the  son  of  Alphmis,  but  probably 
not  of  that  Alphceus,  who  was  the  father  of  James  the  Less  (Matt.  x. 
3.)  30.  His  occupation  was  that  of  a  publican,  and  he  was  em- 
ployed in  collecting  the  customs,  levied  by  the  Romans,  upon  the 
merchandise  which  passed  over  the  lake  of  Gennesareth.  31.  His 
call  to  the  Apostleship  is  related  by  himself,  and  he  gives  also  an 
account  of  an  entertainment  at  his  house  shortly  afterwards,  at  which 
our  Lord  was  present  in  the  company  of  other  publicans.  32.  It 
has  been  remarked  that  the  manner  in  which  he  speaks  of  himself 
under  the  opprobrious  name  of  Matthew  the  publican,  in  enumerating 
the  twelve  Apostles  (Matt.  x.  3.),  marks  the  deep  humility  of  his 
mind.  33.  The  publicans,  though  generally  Jews,  were  a  class  of 
men  detested  by  their  countrymen ;  their  office  of  collectiug  the  taxes 
due  to  the  Romans  being  associated  in  their  minds  with  the  loss  of 
their  national  independence.  Besides,  they  were  very  commonly  se- 
duced by  the  temptations  incident  to  their  office  ;  and,  as  farmers  of 
the  customs,  their  extortions  were  frequent  and  notorious.  34. 
Hence  they  were  regarded  as  heathens  (Matt,  xviii.  17.),  coupled  with 
harlots  (xxi.  32.),  and  always  denounced  as  sinners  (ix.  11.)  35. 
Matthew  continued  with  Christ  till  his  death,  and  was  present  at  the 
effusion  of  the  Holy  Ghost  on  the  day  of  Pentecost ;  after  which 
^Ethiopia,  or,  as  some  say,  Persia,  was  the  scene  of  his  ministry. 
36.  Socrates,  an  historian  of  the  fifth  century  (H.  E.  1. 19.),  adds  that 
he  suffered  martyrdom  at  Nadebbar,  a  city  of  ./Ethiopia ;  but  there 
is  no  certainty  in  the  tradition. 

Where,  and  in   what  language,    St.   Matthew  wrote 

his  Gospel. 

37.  Where,  and  in  what  language,  did  St.  Matthew 
write  his  Gospel  ?  38.  What  opinion  did  the  primitive 
Fathers  entertain  respecting  a  Hebrew  original  ?  39. 
State  the  evidence  upon  which  the  genuineness  of  the 


INTRODUCTORY    QUESTIONS.  V 

Gospel  rests,  which  is  still  extant  in  Greek.  40.  What 
does  Papias  say  on  the  subject,  and  does  his  statement 
bear  upon  the  question  of  inspiration  ?  41.  What  was 
the  language  spoken  by  the  Jews  of  Palestine  in  the 
time  of  Christ  ?  42.  Was  it  spoken  everywhere  in  the 
same  purity  ?  43.  What  was  the  basis,  and  the  charac- 
ter, of  the  language,  in  which  the  New  Testament  was 
written  ? 

37.  St.  Matthew  wrote  his  Gospel  in  Palestine  ;  and,  it  has  been 
thought,  in  the  Hebrew  Language.  38.  In  this  opinion  all  the 
Christian  Fathers  agree  ;  asserting  that  the  original  was  suppressed 
in  consequence  of  the  corruptions  introduced  into  it  by  the  Ebionites 
and   Nazarenes,  and  a  Greek  translation    substituted  in  its  stead. 

39.  Be  this  as  it  may,  the  Gospel  we  now  have,  whether  a  Greek 
original,  or  a  translation  from  the  Hebrew,  is  equally  a  genuine  pro- 
duction of  St.  Matthew  himself;  to  whom  it  is  ascribed  by  Papias, 
Irenoeus,    Origen,    Cyril,    Epiphanius,    Jerome,    and    Chrysostom. 

40.  Papias  says  that  it  was  translated  by  James,  the  Lord's  brother ; 
in  which  case  its  canonicity  and  inspiration  would  be  equally  un- 
questionable. 41.  The  language,  in  which  the  supposed  original 
of  St.  Matthew's  Gospel  would  have  been  written,  was  not  the  primi- 
tive Hebrew  of  the  Old  Testament ;  but  the  Aramaean  or  Syro- 
Chaldaic  of  the  age  of  Daniel  and  Ezra,  which  the  Jews  brought 
with  them  from  Babylon.  This  was  the  language  which  our  Lord 
employed  in  his  ordinary  conversation  (Matt,  xxvii.  46.  Mark  vii.  34.), 
and  in  which  he  addressed  St.  Paul  at  his  conversion  (Actsxxvi.  14.). 
42.  It  was  spoken  in  less  purity  by  the  Galikeans  than  in  other  parts 
of  Judaea  (Matt.  xxvi.  73.),  so  that  a  Galiloean  was  easily  recognised 
by  his  dialect.  43.  After  the  conquests  of  Alexander,  Greek  be- 
came the  universal  language  throughout  his  dominions  ;  and  the 
language  of  the  New  Testament  was  built  upon  this  later  Greek,  not 
upon  the  antient  Attic  models;  and  intermixed  with  numerous 
oriental  forms  and  expressions.  It  was  in  fact  a  branch  of  the  koivj} 
SiaXexrog,  the  spoken,  not  the  written  language,  which  was  com- 
monly used  in  the  colonies  established  by  Alexander. 

Style  and  Scope. 

44.  In  what  respects  was  St.  Matthew  peculiarly 
qualified  to  write  the  life  of  Christ  ?  45.  What  is  the 
character  of  his  style ;  and  the  form  of  his  narrative  ? 
46.   What  are  the  principal    divisions   of  his   history  ? 


8  INTRODUCTORY    QUESTIONS. 

47.  Mention  the  more  remarkable  events  recorded  by 
him,  which  are  not  mentioned  by  the  other  evangelists. 

48.  Is  there  any  peculiarity  in  his  manner  of  quoting 
passages  from  the  Old  Testament?  49.  What  do  you 
mean  by  the  Septuagint  ?  50.  In  what  did  this  version 
of  the  Scriptures  originate  ;  and  whence  did  it  derive  its 
name?  51.  What  reason  is  there  for  regarding  it  as 
peculiarly  important  ? 

44.     St.  Matthew  was  peculiarly  fitted  for  the  task  of  writing  a 
history  of  the  life  of  Christ,  from  his  having  been  a  constant  atten- 
dant upon  our  Lord,  and  an  eye  and  ear-witness  of  almost  every 
thing  that  he  relates.       45'.   His  style  is  natural  and  unaffected  ; 
and  his  narrative  more  full  and  circumstantial,  and  following  more 
nearly  the  chronological  order  of  events,  than  those  of  the   other 
evangelists.       46.    It  divides  itself  into  four  parts  ;    of  which  the 
first  relates  to  the  infancy  of  our  blessed  Lord  (chaps,  i.  ii.) ;  the 
second  introduces  his   public   ministry   by  an   account   of  that   of 
John  the   Baptist,  and  of  the   baptism   and  temptation  of  Christ 
himself  (iii.    1. — iv.   11.)  5    the  third   is  occupied   with   our  Lord's 
ministry,  particularly  in  Galilee  (iv.  12. — xx.  16.);  and  the  fourth 
records  the  transactions  more  immediately  connected  with  his  pas- 
sion, crucifixion,  and  resurrection  (xx.  17. — xxviii.  20.).       47.   The 
most  remarkable  things  recorded  in  this  Gospel,  which  are  not  to  be 
found  in  any  other,  are,  the  visit  of  the  Magi;    the  flight  into  Egypt ; 
the  murder  of  the  innocents;   the  parable  of  the  ten  virgins;   the 
dream  of  Pilate's  wife;   the  resurrection  of  many  saints  after  our 
Lord's  crucifixion  ;  and  the  bribing  of  the  Roman  guard  which  was 
set  to  watch  the  holy  sepulchre.        48.   It  is  a  peculiarity  in  St. 
Matthew  that  his  quotations  from  the  Old  Testament  are  not  made 
from  the  Septuagint,  as   in  the  rest  of  the  New  Testament ;   but 
rendered  immediately  from  the  Hebrew  text.       49.   The  Septuagint 
is  a  translation  of  the  Hebrew  scriptures  into  Greek,  made  at  Alex- 
andria in   Egypt,  about  B.  c.  270,  in  the  reign  of  Ptolemy  Phila- 
delphia.      50.   Aristeas  relates,  that  Ptolemy  applied  to  the  Jewish 
high-priest  Eleazar  for  proper  persons  to  make  the  translation,  and 
that  he  sent  six  elders  of  each  of  the  twelve  tribes  to  execute  the 
task.       From   these   seventy-two,   or,   in   round   numbers,  seventy 
translators,  the  version  is  said  to  have  derived  its  name.     Others, 
however,  refer  the  name  to  the  approval  which  it  received  from  the 
lxx  members  of  the  great  Sanhedrim.       51.  Be  this  as  it  may,  the 
version  was  held  in  great  repute  by  the  Jews  in  our  Saviour's  time  ; 
and  our  Lord  seems  to  have  given  it  the  sanction  of  his  approval. 


INTRODUCTORY    QUESTIONS.  9 

Political  and  Moral  condition  of  the  Jeics  in  the 
time  of  Christ. 

52.  What  was  the  political  state  of  the  Jews  at  the 
close  of  the  Old  Testament  history?  53.  How  were 
they  affected  by  the  Macedonian  conquest ;  and  to  whom 
were  they  afterwards  subject?  54.  What  was  the 
nature  of  their  sufferings  under  Antiochus  Epiphanes  ? 
55.  How  long  did  their  servitude  continue ;  and  by 
what  means  were  they  delivered  ?  56.  Who  succeeded 
in  deposing  the  Maccabees,  and  by  what  influence  was 
he  supported  ?  57.  What  change  took  place  in  the 
government  of  Judaea,  shortly  after  the  birth  of  Christ ; 
and  what  prophecy  was  thereby  accomplished  ?  58. 
What  great  effect  had  been  produced  in  the  national 
character  by  the  captivity  in  Babylon  ?  59.  What 
was  the  moral  and  religious  state  of  the  Jews  at  the 
coming  of  Christ?  60.  And  of  the  Gentiles?  61. 
What  is  the  inference  suggested  by  the  corruption  uni- 
versally prevalent  ? 

52.  At  the  close  of  the  Old  Testament  history,  the  Jews  were  in 
subjection  to  the  Persians.  53.  By  the  Macedonian  conquest 
(b.  c.  330.)  they  fell  under  the  dominion  of  Alexander  the  Great  and 
his  successors,  and  afterwards  under  that  of  the  Syrian  monarchy. 

54.  During  this  latter  period  they  were  severely  oppressed  by 
Antiochus  Epiphanes  (b.  c.  168.),  who  entirely  destroyed  their  civil 
and  religious  liberty,  set  up  a  statue  of  Jupiter  in  the  Temple,  and 
put  to  death  all   who  refused  to.  join   in   his  idolatrous   worship. 

55.  This  roused  them  to  a  determined  resistance,  and  after  three 
years  and  a  half  of  cruel  servitude,  their  freedom  was  regained  by 
the  devoted  bravery  of  the  family  of  the  Maccabees,  oG.  Under 
this  dynasty  they  became  at  length  tributary  to  the  Romans ;  by 
whose  influence  Herod,  an  Idumaean  by  birth,  but  of  the  Jewish 
religion,  succeeded  in  deposing  the  Maccabees,  and  establishing 
himself  on  the  throne.  57.  In  his  reign  Jesus  Christ  was  born  ; 
and  shortly  afterwards  Judaea  became  a  Roman  province,  governed 
by  a  procurator ;  thus  fulfilling  the  prophecy  that  "  the  sceptre 
should  not  depart  from  Judah"  till  the  Messiah  appeared.  58.  The 
tendency  cf  the  nation  to  idolatry  was  entirely  destroyed  by  the 
captivity  in  Babylon.  59.  In  the  interval  however,  between  the 
return   under    Cyrus  and  the  birth   of  Christ,  they  lost  all   vital 


10  INTRODUCTORY   QUESTIONS. 

religion,  set  up  tradition  in  its  stead,  and  separated  into  a  variety  of 
sects,  who  agreed  in  nothing  but  the  hypocrisy  of  their  hearts,  and 
the  depravity  of  their  lives.  60.  Meanwhile  the  Gentile  world 
were  sunk  into  the  lowest  depths  of  Polytheism,  and  its  attendant 
abominations ;  and  if  the  learning  of  the  philosophers  convinced 
them  of  the  absurdity  of  the  prevailing  creeds,  it  was  insufficient  to 
lead  them  to  the  discovery  of  the  truth,  while  their  lives  were 
polluted  by  the  grossest  immoralities.  61.  Such  a  state  of  things 
sufficiently  attest  the  necessity  of  Christ's  coming,  and  the  unspeak- 
able mercy  of  God  in  sending  his  only  begotten  son  into  the  world 
"  to  seek  and  to  save  that  which  was  lost." 

Jeicish  Sects  mid  Opinions. 

62.  What  were  the  two  principal  sects  among  the 
Jews  ?  63.  Whence  did  the  Pharisees  derive  their 
name  ?  64.  Describe  their  character ;  and  mention 
their  distinguishing!;  tenets.  65.  Who  were  the  Sad- 
ducees ;  why  so  called ;  and  what  doctrines  did  they 
hold  ?  66.  Which  of  these  two  sects  was  most  popu- 
lar, and  which  the  more  wealthy  and  influential  ?  67. 
Of  what  sect  were  the  Herodians ;  and  what  the  prin- 
ciples which  they  professed  ?  68.  To  whom  were  they 
especially  opposed  ?  69.  Are  the  Essenes  mentioned 
in  the  New  Testament ;  and  by  what  were  they  distin- 
guished ?  70.  Mention  those  sects  of  the  heathen 
philosophers,  with  whom  the  Pharisees,  Sadducees,  and 
Essenes  have  been  respectively  assimilated.  71.  In 
what  did  the  Scribes  mentioned  in  the  New  Testament 
differ  from  those  of  the  Old ;  and  by  what  names  are 
they  designated  in  the  gospels  ?  72.  What  is  meant  by 
Scribes  of  the  People  ?  73.  What  was  the  origin  of 
the  Sanhedrim,  and  how  was  it  constituted  ?  74.  Was 
there  any  inferior  court  established  for  like  purposes  ? 
75.  Of  what,  besides  the  written  law,  were  the  scribes 
the  depositaries  ?  76.  What  were  the  Traditions  of  the 
Elders  ?  77.  What  are  the  Talmud,  the  Mischna,  and 
the  Gemara  ?  78.  What  are  the  Targums  ?  79.  How 
many  of  them  are  still  extant ;  and  which  of  them  are 
the  most  important  ?  80.  What  was  the  origin  of  the 
Samaritans  ?  81.  Whence  arose  the  irreconcileable 
hatred  which   subsisted  between  them    and   the   Jews  ? 


4 


INTRODUCTORY    QUESTIONS.  11 

82.    By  whom  was  Samaria  rebuilt ;    and  to  what,  and 
wherefore,  was  its  name  changed  ? 

6-2.   The  two  principal  sects  among  the  Jews,  in  the  time  of  Christ, 
were  the  Pharisees  and  the  Sadducees.       63.   The  former  affected  a 
high  degree  of  holiness,  and  proudly  separating  themselves  from  all 
other  denominations,  thence  derived  their  name  from  a  word  de- 
noting separation.       64.   They  were  peculiarly  zealous  in  making 
proselytes  (Matt,  xxiii.  15.  Hor.  Sat.  I.  4.  3.) ;   and  their  veneration 
for  the  traditions  of  the  Elders,  made  them  great  favourites  with 
the  people.    Their  great  characteristic   was   a   formal    hypocrisy ; 
and  fatalism,  and  a  sort  of  metempsychosis,  were  among  the  doc- 
trines they  professed,  as  well  as  those  of  a  resurrection  and  the 
existence  of  angels  and  spirits.       65.   The  Sadducees,  on  the  other 
hand,  so  called  from   Sadoc,  the  founder  of  the  sect,  denied  the 
existence  of  spirits  and  a  resurrection  ;   inculcating  obedience  to  the 
laws  on  the  principle  of  disinterested  duty,  and  utterly  rejecting  the 
authority   of  tradition.         66.     As   the   Pharisees  were    the    more 
popular,  so  the  Sadducees  were  the  wealthier  and  more  influential 
sect.       67.   With  them  may  be  classed  the  Herodians,  who  attached 
themselves  to  Herod  and  his  family,  and   courted   his  favour   by 
upholding  the  necessity  of  paying  tribute,   and   affecting   Roman 
customs  and  manners.       68.   They  were  especially  obnoxious  to  the 
Pharisees,  and  took  every  opportunity  of  throwing  discredit  upon 
their  motives  and  proceedings.         69.   The   Essenes,   who   were   a 
recluse  and  abstemious  sect,  are  supposed  to  be  alluded  to  in  Matt, 
xix.  12.     Compare  also  Col.  ii.  18.  23.   1  Tim.  iv.  3.     They  may  be 
regarded  as  the  model  of  the  monastic  institutions  of  Christianity. 
70.    It  has  been  remarked  that  the  three  sects   of  the   Pharisees, 
Sadducees,  and  Essenes  bear,  in  many  points,  a  striking  resemblance 
to  the  Stoic,  Epicurean,  and  Pythagorean  philosophers.        71.   The 
Scribes  were  ecclesiastical  officers,  originally  appointed  to  transcribe 
the  law;   whence,  after  the  captivity,  when  Hebrew  ceased  to  be 
spoken,  they  took  upon  themselves  the  task  of  expounding  it.     They 
were  also  called  vopoci^dffKaXoi,  doctors,  and  vofxiKoi,  lawyers;    or 
perhaps  these  latter  were  rather  the  teachers,  and  the  ypa/</iiare7c,  the 
copyists.      72.  The  Scribes  of  the  people  (Matt.  ii.  4.)  were  probably 
those  twenty-four  of  the  body  who  had  seats  in  the  Sanhedrim. 
73.  Tbig  Sanhedrim  was  the  great  judicial  council  of  the  nation, 
which  is  supposed  to  have  originated  with  the  seventy  elders,   ap- 
pointed by  Moses  to  assist  him  in  the  government  of  the  Israelites. 
It  consisted  of  the  twenty- four  chief-priests,  or  heads  of  the  sacerdotal 


12  INTRODUCTORY   QUESTIONS. 

courses;  of  twenty-four  elders,  and  twenty-four  lay-scribes  ;  under 
the  controul  of  a  president,  or  his  deputy.  74.  There  was  a 
smaller  court  in  every  town,  consisting  of  twenty-three  judges;  from 
which  there  was  an  appeal  to  the  Sanhedrim.  75.  Besides  the 
written  law,  the  scribes  were  the  depositaries  of  the  traditional  law  ; 
or  traditions  of  the  elders.  76.  These  traditions  the  Jews  believed 
to  have  been  delivered  to  Moses  on  Mount  Sinai ;  and  by  him 
transmitted  orally  to  Joshua,  thence  continued  downwards  through 
successive  prophets,  and  collected  at  length  into  a  volume  called  the 
Talmud,  i.  e.  Doctrine.  77.  The  Talmud  consists  of  two  parts ; 
the  Mischna  (repetition)  being  the  body  of  tradition  itself,  and  the 
Gemara  (perfection?),  or  commentary.  Of  this  there  are  two  forms ; 
and  the  Talmud,  as  it  is  accompanied  with  either  of  these,  is  desig- 
nated the  Jerusalem  or  Babylonian  Talmud  accordingly.  78.  The 
Targums,  or  Chaldee  Paraphrases,  are  expositions  of  the  scriptures, 
rendered  necessary  by  the  loss  of  the  Hebrew  language  in  Babylon, 
out  of  which  the  scribes  expounded  the  original  scriptures.  79. 
They  are  ten  in  number,  of  which  the  most  important  are  those  of 
Onkelos  on  the  Law,  and  Jonathan  ben  Uzziel  on  the  Prophets. 
80.  The  Samaritans  were  a  mixed  race,  partly  of  Jewish  and  partly 
of  heathen  extraction,  derived  from  the  remnant  of  the  ten  tribes 
who  intermarried  with  the  strangers  whom  Shalmaneser  sent  to 
people  the  country,  previously  occupied  by  his  Jewish  captives. 
See  2  Kings  xvii.  81.  Their  offers  to  assist  the  Jews  in  rebuilding 
the  temple  being  declined,  in  consequence  of  their  rejection  of  the 
Hebrew  scriptures  with  the  exception  of  the  Pentateuch,  and  their 
observance  of  idolatrous  rites  and  ceremonies,  they  erected  a  rival 
temple  of  their  own  on  Mount  Gerizim.  Hence  the  irreconcileable 
hatred  which  ever  afterwards  subsisted  between  the  two  people. 
82.  Herod  the  Great  rebuilt  the  city  of  Samaria,  and  called  it 
Sebaste,  in  honour  of  the  Emperor  Augustus.  [For  a  fuller  ac- 
quaintance with  the  subject  of  this  section,  see  Home  or  Tomline's 
"  Introduction,"  and  J  aim's  "  Hebrew  Commonwealth"  and  "  Bibli- 
cal Antiquities."] 


QUESTIONS  AND   ANSWERS 


ON    THE 


GOSPEL 

ACCORDING    TO    ST.    MATTHEW. 


CHAPTER   I. 

Ver.  I.  1.  Of  what  significations  is  /3//3\oc  yeviotuq 
capable,  consistent  with  the  import  of  the  word  /3//3Xoc  ? 
2.  Is  it  then  the  title  of  the  entire  Gospel,  or  of  the  first 
seventeen  verses  only?  3.  Quote  examples  of  cVi- 
ypatyal  fiepiKai  from  the  Old  Testament.  4.  Complete 
the  title  by  supplying  the  ellipsis,  and  produce  examples. 
5.  Whence  does  it  appear  that  the  name  'I^o-oOe  is  not  of 
Greek  but  of  Hebrew  origin  ;  and  how  wras  it  applied  by 
the  Jews  generally,  and  to  our  Lord  particularly  ?  6. 
Is  there  any  example  of  a  similar  name  so  applied  by  the 
antients  generally  ?  7.  What  is  the  literal  signification 
of  XpiaTog  ?  8.  To  whom  was  the  corresponding  He- 
brew term  applied  under  the  Old  Covenant  ?  9.  In 
what  sense  is  it  applied  to  Christ;  which  of  the  old 
prophets  has  so  designated  him,  and  how  do  modern 
Jews  avoid  the  inference  ?        10.   Shew  that  Christ  ap- 

c 


14  CHAPTER   I. 

peared  in  each  of  the  characters  above  mentioned?  11. 
When  does  Xpiarog  take,  and  when  reject,  the  article? 
12.  About  what  time  did  it  come  to  be  used  generally 
as  a  proper  name  ?  13.  Why  is  Christ  called  the  Son 
of  David,  and  of  Abraham,  more  particularly  than  others 
named  in  the  genealogy?  14.  Illustrate  by  examples 
the  sense  in  which  vioq  is  here  used.  15.  Does  vlov 
'Ajjpadfx  refer  to  David  or  Christ,  and  is  the  expression 
definite  or  indefinite?  16.  Whence  did  St.  Matthew 
procure  his  table  of  Christ's  lineage?  17.  Point  out 
any  peculiarities  which  argue  an  Hebrew  original?  18. 
How  does  this  genealogy  differ  from  that  of  St.  Luke ; 
how  do  you  account  for  the  discrepancy ;  and  what 
prophecies  were  fulfilled  in  each  respectively  ? 

Ver.  I.  1.  The  word  (3i(3\og  signifies  any  written  docu- 
ment (Mark  x.  4.  Herod.  II.  100);  so  that  /3//3\oc  yeveaewg  may 
either  mean  a  genealogical  table,  or  a  biographical  memoir.  2.  In  the 
latter  sense  it  would  be  applied  as  a  title  to  the  whole  Gospel ;  but 
it  is  more  probably  one  of  those  67nypa<pal  fxepucai,  of  which  the 
Old  Testament  affords  several  examples,  and  thus  belongs,  in  the 
former  sense,  to  the  first  seventeen  verses  only.  3.  Compare  Gen. 
ii.  4.  v.  1.  vi.  9.  xxx vii.  2.  4.  There  is  an  ellipsis  of  rjce  earl,  as 
in  Mark  i.  1.  Compare  Isai.  i.  1.  Jer.  i.  1.  Rev.  i.  1.  Herod  1. 1. 
At  the  same  time,  it  is  a  mere  idiom,  common  in  all  languages.  5. 
The  name  'Irjaovg  has  heen  derived  from  the  Greek  itjfii,  I  send,  or 
idoficu,  I  heal;  but  it  is  unquestionably  of  Hebrew  origin,  and  iden- 
tical with  Joshua,  which  comes  from  a  root  signifying  to  save.  As 
denoting  generally  a  Saviour,  it  was  applied  to  those  who  wrought 
any  great  deliverance  for  their  country  (Ecclus.  xlvi.  1.) :  for  example, 
to  the  successor  of  Moses,  who  is  called  'Irjaovg  in  Acts  vii.  45.  Heb. 
iv.  8.  In  these  places,  therefore,  the  E.  T.  should  have  been 
Joshua.  St.  Mathew  has  stated  the  reason  of  the  name  being 
given  to  our  Lord  in  v.  21.  infra.  6.  That  a  similar  title  was  some- 
times given  to  successful  generals  by  other  ancient  nations,  see 
Tacit.  Ann.  xv.  71.  7.  Properly  Xpiirroc  is  an  appellative,  from 
Xpieiv,  to  anoint ;  and  thus  answer  to  the  Hebrew  Messiah,  which 
in  the  Old  Testament  is  always,  with  one  exception,  translated  by 


CHAPTER    I.  15 

anointed.  8.  It  was  thus  applied  to  Kings,  Priests,  and  Prophets ; 
whom  the  Jews  admitted  to  their  office  by  anointing  them  with  oil. 
See  Lev.  iv.  3.  1  Kings  i.  39.  xix.  16.  9.  The  exception,  above 
mentioned,  occurs  in  the  prophet  Daniel  (ix.  25.),  in  his  celebrated 
prediction  of  the  time  of  the  advent  of  Messiah  the  Prince :  who  is 
so  called,  not  because  he  was  ever  actually  anointed,  but  with  refer- 
ence to  his  Spiritual  unction  "  with  the  Holy  Ghost  and  with  power." 
To  avoid  the  manifest  application  of  this  passage,  the  modern  Jews 
translate  the  word  Messiah,  not  by  Xpicrroc,  but  by  ijXeipuevoc,. 
10.  Not  only  was  our  Lord  the  subject  of  prophecy,  but  himself  a 
prophet,  mighty  both  in  word  and  deed ;  teaching  his  people,  and  raising 
their  affections  to  heaven  by  the  clearest  revelations  of  God  and  good- 
ness. As  a  priest  he  offered  up  himself  as  an  atonement  for  their  sins ; 
and  as  a  King,  reigning  in  his  mediatorial  character  till  the  end  of 
time.  And  thenceforward  over  the  Church  in  heaven  throughout  eter- 
nity. See  on  the  Acts,  ch.  iv.  qu.  56.  11.  Used  without  the 
article,  Xpioroc  is  the  name,  but  with  it,  indicates  the  office,  of  Jesus. 
12.  As  early,  therefore,  as  the  publication  of  St.  Matthew's  Gospel, 
it  had  begun  to  be  used  as  a  proper  name,  probably  as  a  distinctive 
adjunct  to  the  very  prevalent  appellation  of  Jesus;  and  by  the 
heathen  writers  Tacitus,  Suetonius,  and  Pliny,  he  is  called  by  no 
other.  13.  In  proving  Jesus  to  be  the  Messiah  of  the  Jews,  it  was 
important  to  trace  his  descent  from  David  and  Abraham,  from  both 
of  whom  God  had  distinctly  promised  that  he  should  spring :  and 
hence  the  Son  of  David  was  one  of  the  titles  by  which  he  was  known 
among  them.  See  Matt.  xii.  23.  John  iv.  29.  14.  Though  v'toq 
literally  denotes  a  son,  yet  that  term  was  used  by  the  Jews  in  the 
extensive  signification  of  a  descendant  generally.  Compare  Numb. 
xxxii.  41.  2.  Sam.  xix.  24.  Ezra  ii.  61.  Luke  i.  32.  With  a  like 
latitude  the  words  nepos,  f rater,  so'ror,  are  frequently  used  in  Latin. 
15.  Both  vlov  AafiiS  and  vlov  'Afipadp  refer  to  Christ;  otherwise  it 
would  be  tov  'Afipadu,  or  tov  vlov  'Afipadp.  For  a  similar  mode  of 
expression  compare  Gen.  xxxvi.  2,  24.  The  omission  of  the  article  does 
not  necessarily  render  the  expression  indefinite  in  the  case  of  a  proper 
name ;  not  to  mention  that  it  may  have  been  given  in  strict  accor- 
dance with  the  Hebrew  genealogy.  16.  It  is  probable  that  Matthew 
copied  the  pedigree  from  a  record  in  the  family  of  Joseph;  such 
documents  being  preserved  by  the  Jews  with  scrupulous  accuracy,  in 
order  that  the  lineage  of  the  promised  Messiah  might  be  incontestibly 
verified.  17.  Independently  of  the  omission  of  the  article  already 
noticed,  the  original  of  the  genealogy  is  indicated  by  the  anarthrous 
title /3l/3\oc  yevetreug,  which  adheres  closely  to  the  Hebrew  idiom; 


16  CHAPTER    I. 

as  do  also  the  reiterated  terms  of  each  generation,  which  in  pure 
Greek  would  be  6  de  'Icradic  e'y.  'laicaifi'  o  £e  'Ia/ca)/3  k.  t.  X.  18. 
From  David  to  Christ  the  genealogies  given  by  Matthew,  and  Luke, 
are  different ;  they  agree  from  Abraham  to  David  j  from  Adam  to 
Abraham,  the  line  is  only  recorded  by  St.  Luke.  In  order  to  recon- 
cile the  two  periods  which  differ,  it  is  generally  supposed  that  Matthew 
has  given  the  pedigree  of  Joseph,  and  Luke  that  of  Mary  ;  whom 
tradition  reports  to  have  been  the  daughter  of  Joachim  and  Anna 
(Niceph.  ii.  3.).  Now  Joachim,  or  Jehoialdm,  is  synonymous  with 
Eliakim,  by  abbreviation  Hell;  whose  son,  by  virtue  of  his  marriage 
with  Mary,  Joseph  would  legally  become :  and  thus  he  is  represented 
in  St.  Luke's  genealogy,  as  the  civil  representative  of  his  wife.  In 
writing  for  Jews,  it  would  be  sufficient  for  Matthew  to  trace  the 
descent  of  Jesus  from  Abraham  and  David,  in  accordance  with  the 
promises  in  Gen.  xii.  3.  xxii.  13.  2.  Sam.  vii.  16.  thereby  fulfilled ; 
but  St.  Luke,  who  wrote  for  Gentiles,  was  required  to  prove  that  he 
was  the  predicted  seed  of  the  woman,  who  was  to  bruise  the  serpent's 
head  (Gen.  iii.  15.) ;  and  therefore  it  was  necessary  to  trace  her 
descent  from  Adam.  [On  the  genealogies  of  St.  Matthew  and  St. 
Luke,  see  an  Essay  by  "  Dr.  Barrett,"  of  which  the  substance  has 
been  given  by  Adam  Clarke  in  an  Appendix  to  Luke  ii.] 

Vv.  II— XVII.  19.  Why  are  the  brethren  of  Judah, 
and  some  others,  mentioned  in  the  genealogy?  20. 
WAere  the  names  of  women  usually  admitted  into  the 
Jewish  pedigrees?  21.  Account  for  the  mention  of 
Tamar  and  other  females.  22.  Explain  any  omissions 
and  discrepancies  in  the  genealogy,  as  compared  with 
what  is  recorded  in  the  Old  Testament.  23.  Ik  rfjg  tov 
Ovpiov.  Supply  the  double  ellipsis ;  and  produce  similar 
instances.  24.  eV<  rye  fxeroLKecriag.  What  is  the  meaning 
and  derivation  of  jxeTotKeaia,  and  what  is  here  the  force  of 
the  proposition  eVi  ?  25.  How  many  transportations 
to  Babylon  took  place  about  this  period,  and  to  which 
must  that  here  mentioned  refer  ?  26.  In  what  sense  is 
Joseph  here  called  the  husband  of  Mary  ?  27.  Give 
similar  instances?       28.   What  was  the  Jewish  custom 


CHAPTER   I. 


17 


respecting  betrothals?  29.  Are  the  verbs  tikteiv  and 
ytvvqv  ever  interchanged  ?  30.  Was  it  usual,  and  with 
what  object,  to  divide  genealogies  into  portions,  containing 
a  certain  number  of  generations?  31.  Is  the  division 
adopted  by  St.  Matthew  strictly  accurate  ?  32.  What 
period  of  time  is  comprised  in  each  division  respectively  ? 
33.    Illustrate  the  sense  in  which  yevtd  is  here  used. 

Vv.  II— XVII.  19.  The  brethren  of  Judah  are  probably  men- 
tioned as  being  the  heads  of  the  tribes  of  Israel ;  Phares  and  Zara, 
possibly  from  their  remarkable  birth  (Gen.  xxxviii.  27.  sqq.);  and 
the  brethren  of  Jechoniah,  perhaps,  as  having  also  reigned.  20.  It 
was  not  usual  with  the  Jews  to  insert  the  names  of  women  in  their 
genealogies.  21.  Probably  the  four  introduced  into  that  of  Christ 
are  specified  as  exceptions  to  the  general  rule  of  Jewish  marriages. 
Ruth  was  a  heathen;  Tamar,  Rahab,  and  Bathsheba,  became  mothers 
under  peculiar,  and  questionable,  circumstances.  22.  The  three 
names  of  Ahaziah,  Joram,  and  Amaziah,  are  omitted  between  Joram 
and  Ozias ;  probably  because  they  were  descended  from  Aliab  and 
Jezebel.  A  similar  omission  appears  by  comparing  Ezra  vii.  3.  with 
1  Chron.  vi.  7.  The  birth  of  Zerubbabel  differs  from  1  Chron.  iii.  17  : 
but  see  Ezra  iii.  2.  Abhid  is  probably  the  same  with  Meshullam  in 
1  Chron.  iii.  19.  Compare  2  Sam.  iii.  3.  with  1  Chron.  iii.  1. 
23.  With  tyjq  tov  Ovpiov  supply  yvvattcog  and  irore.  A  precisely 
similar  omission  of  uxor  and  ollni  occurs  in  Virg.  2En.  ill.  319. 
Hectoris  Andromache.  Lucan  Ph.  n.  384.  Catonis  Marcia.  24. 
As  derived  from  neroiKeiv,  the  noun  [ierouceaia  implies  a  removal 
from  one  place  of  abode  to  another.  It  is  not  found  in  the  classics  ; 
but  the  lxx.  use  it  for  the  word  by  which  the  Jews,  by  way  of 
euphemism,  designated  their  captivity  in  Babylon.  Of  eVt,  in  defini- 
tions of  time,  signifying  about,  there  is  an  example  in  Porphyr. 
Abstin.  IV.  17.  eVi  t<ov  Trarepwv  nynZv  yeyovuc,.  25.  There 
were  three  deputations  of  the  Jews  to  Babylon  by  Nebuchadnezzar ;  <S 
the  first  under  Jehoiakim ;  from  which  the  captivity  of  70  years 
seems  to  have  been  computed,  b.  c.  606 ;  the  second  about  9  years 
afterwards,  under  Jehoiakim ;  and  the  third,  B.  c.  587,  under 
Zedekiah.  It  is  the  first  to  which  the  genealogy  refers.  26.  It  is 
in  the  sense  of  a  betrothed  husband,  that  Joseph  is  here  called  dvdpa 
Mapiag.  See  v.  18.  and  compare  Gen.  xxix.  21.  Deut.  xxii.  24. 
27.  In  like  manner  Servius  on  Virg.  Eel.  vin.  18.  defines  conjux  by 

c2 


18  CHAPTER  I. 

non  quae  erat,  sed  quae  fore  speraoatur ;  and  so  gener  is  used  pros- 
pectively in  Tacit.  Ann.  xn.  3,  4.  28.  Some  time  usually 
elapsed  among  the  Jews  between  the  betrothal  and  the  marriage; 
though  the  name  and  relationship  of  husband  and  wife  commenced 
from  the  former.  See  Deut.  xx.  7.  Judges  xiv.  7,  8.  29.  In  v.  16. 
yevvav  changes  its  import  for  that  of  t'iktciv,  as  in  Plut.  Ages.  497. 
to  yevvrjOiv  e§  avrrjg  7raidiov.  On  the  other  hand,  rt/creiv  is 
sometimes  put  for  yevvav,  as  in  Horn.  Od.  JaJ.  174.  ov  reY  'OSvaaevg. 
30.  It  was  usual  with  the  Jews,  for  the  purpose  of  aiding  the 
memory,  to  divide  their  genealogies  into  portions.  31.  Although 
the  divisions  adopted  in  the  genealogy  of  Christ  are  not  strictly 
accurate,  they  are  sufficiently  so  for  the  purpose  proposed:  and  by  re- 
peating the  name  with  which  each  series  of  fourteen  generations  ends 
at  the  head  of  the  next,  the  numbers  are  made  complete.  32.  The 
period  from  the  birth  of  Abraham  to  David's  accession  to  the  throne 
comprises  about  940  years  (b.  c.  1996 — 1055)  j  from  thence  to  the 
Captivity,  about  450  years ;  and  thence  again  to  the  birth  of  Christ, 
606  years.  33.  The  word  yeved,  in  the  sense  of  a  generation, 
occurs  in  Numb.  xiii.  23.  Jerem.  viii.  3.  lxx.  So  also  in  Joseph. 
Ant.  VII.  6.  6.  eVi  Teaaapag  yevedg  tovq  iraidag  avrov  jSacrikev- 
aeiv  tojv  'loparfKiTuiv.     Compare  Herod.  I.  7.  vi.  98. 

Vv.  XVIII — XXV.  34.  Distinguish  between  yiveatg 
and  yewnaig.  35.  State  and  illustrate  the  force  of 
yap,  in  the  clause  beginning  \ivr)artv%d(jr\g  yap  k.  t.  A.  ; 
and  point  out  the  construction.  36.  Explain  fully  the 
phrase  evpidn  kv  yaorpl  zyovoa ;  and  supply  the  ellipsis, 
as  well  as  certain  others  which  occur  in  the  following 
verses.  37.  Is  there  any  sufficient  reason  for  the 
supposition  that  the  words  Ik  IIk.  dyiov  are  an  interpo- 
lation ?  38.  Enumerate  the  different  senses  which 
irvevfia  bears  in  the  New  Testament.  39.  Account  for 
the  absence  of  the  article  in  this  passage.  40.  What  is 
the  sense  which  dkaiog  commonly  bears  in  the  New 
Testament?  41.  Has  any  other  sense  been  affixed 
to  it  in  this  passage,  and  is  it  admissible  ?  42.  What 
is  the  import  of  the  verb  xapa^iy /xanVai  ?       43.    What 


CHAPTER    I.  19 

was  the  legal  punishment  of  adultery  among  the  Jews 
and  antients  generally;  and  upon  what  principle  did 
Joseph  proceed?  44.  What  is  the  meaning,  and 
construction  of  the  verb  ivQv^eiadai  ?  45.  Distinguish 
between  ovap  and  virap,  and  shew  that  bvap  is  here 
correctly  used.  46.  What  is  the  general  and  Scrip- 
tural signification  of  the  word  ayyeXog,  and  whom  may 
ayyeXog  Kvpiou  here  more  particularly  designate  ?  47. 
Enumerate  the  different  senses  in  which  ow'Cuv  is  em- 
ployed in  the  New  Testament.  48.  What  is  here 
meant  by  tov  XaoV  aurov,  and  twv  a/xapriuiy  avruvl 
49.  How  is  the  expression,  iVa  7r\i]pu)djj  to  pi]6ey  k.  r.  X. 
to  be  understood  in  the  New  Testament  ?  50.  What  is 
the  primary  import  of  the  prophecy  here  alleged,  and 
how  is  it  applied  by  the  Evangelist  to  the  birth  of  Christ? 
51.  Has  the  article  any  force  before  TrapBevogl  52. 
What  is  the  origin  and  import  of  the  name  'Efi/xavov^X  ; 
and  how  is  ko.\e<tov<ti  here  used,  both  as  to  sense  and 
syntax  ?  53.  Distinguish  between  nrpwroroKog  and 
-Kpw-oTOKOQ.  54.  Is  it  to  be  inferred  that  Mary  had 
any  other  children  ?  55.  When,  by  whom,  and  on 
what  occasion,  was  the  name  of  Jesus  given  to  our 
Lord? 

Vv.  XVIII — XXV.  34.  By  ye'vecric  is  meant  origin  or  descent, 
as  in  Gen.  ii.  4.  v.  1.  Exod.  iv.  24.  Herod,  n.  46.  Arrian,  Alex.  vil« 
29.  4. ;  by  yevvrjcng,  birth  or  nativity.  Hence  the  latter,  indepen- 
dently of  the  consent  of  mss.,  is  most  agreeable  to  the  context. 
35.  The  particle  yap  is  here  not  carnal  but  explanatory,  in  the 
sense  of  the  Latin  nempe.  Instances  of  the  usuage  occurs  in  Matt, 
iii.  3.  Herod,  n.  5.  iv.  14.  Xen.  Hell.  iv.  2.  9.  Joseph.  Ant.  I.  2,  3. 
With  respect  to  the  construction,  the  gen.  absol.  is  used  for  fivncrev- 
Qeiaa  Mapia  evpeOn.  Compare  Gen.  xliv.  4.  1  Sam.  ix.  11.  36. 
We  have  evpiaKeoQai  in  the  sense  of  elvai,  in  Luke  xvii.  18.  Rom. 
vii.  10.  Eur.  Iph.  T.   777.     Hence   evpeQrj   exovcra  is  put  for  i}V 


20  CHAPTER   I. 

exovtra,  i.  e.  ei^e.     There  is  an  ellipsis  of  fipecpog  with   iv  yaorpi 
exovvct,  which  is  supplied  in  Luke  i.  44.     4gain,  in  the  preceding 
clause,  eig  evvijv  must  be  supplied  with  owe X9eiv,  as  in  Aristarch. 
Epist.  I.  15.:  and  in  vv.  20,  25.  irapaXafietv  eig  oUiav  is  the  full 
construction;    as   in   Lucian.   Timon.    17.     In  v.   25.  with  hug   ov 
supply  xpovov.       37.    The  only  reason  for  considering  the  words  e'jc 
irv.  dyiov  as  an  interpolation,  is  that  they  anticipate  the  declaration 
of  the  Angel  in  v.  20.  :  but  it  is  very  natural  for  an  historian  to  speak 
by  anticipation  of  an  event,  which  is  passing  in  his  mind.     All  the 
mss.  contain  the  words.      38.   In  the  New  Testament  Ttvevua  has 
six  meanings  :    a.  Wind  or  breath  (Matt,  xxvii.  50.  John  iii.  8.),  but 
rarely ;    b.  The  spiritual  or  intellectual  part  of  man,  as  distinguished 
from  odp%,  the  carnal  part :  in  which  sense  the  dative  7rvevuari  is 
used  adverbially,  always  without  a  preposition  (1  Pet.  iii.  18.) ;     c.    . 
Spirit,  in  the  abstract ;  whence  immaterial  agents,  as  the  irvev uara 
of  the  demoniacs  (Luke  xxiv.   34.  Acts  xxiii.  9.);    d.  The  Holy 
Spirit,  tear'  e?o%>jV,  with  the  article,  except  in  anomalous  cases, 
invariably  prefixed  (Matt.  iv.  l.xxviii.  19.);    e.  The  influence  or 
operations  of  the  Spirit,  always  without  the  article,  except  in  cases 
of  reference  or  renewed  mention ;  f.  The  effects  of  the  Sjririt.      39. 
The  absence  of  the  article  may  in  this  instance  be  accounted  for  by 
the   presence   of  the  preposition.     [See   Middleton  on  the    Greek 
Article.]  '     40.    Generally  in  the  New  Testament  the  word  Siicaiog 
indicates  a  strict  observer  of  the  Lata  of  M< oses.       41.    Some  would 
here   render  it  merciful;  comparing  Eur.   Med.   722.     Thus   also 
(Bquus  is  used  in  Hor.  Od.  III.  18.  3.     But  though  Joseph  would  not 
act  unmercifully  by  exposing  Mary,  yet  he  was  prepared  to  act  in  con- 
formity with  the  Law ;  nor  is  there  any   decisive  example  of  the 
alleged  import  of  Siicaiog  in  the  New  Testament.       42.    The  verb 
7rapadeifiaTi%€iv  signifies  to  punish  for  the  sake  of  example  (napa- 
delyfta).     Compare  Polyb.  II.  60.  A.  Gell.  VI.  14.  Tacit.  Ann.  xn. 
20.  4.  Terent.  Ad.  v.  1.  10.       43.   The  punishment  of  Adultery  both 
among  the  Jews  and  the  ancients  generally  was  stoning  (Deut.  xxii. 
23.  Horn.  II.  T.  57.) ;    but  the  alternative  of  private  repudiation 
before  two  witnesses  was  allowed  to  the  husband  (Deut.  xxiv.  7.) ; 
and  this  Joseph  thought  of  adopting.       44.   Properly  dvOvueloQat 
signifies  to  desire;  and,  with  an  accusative,  to  meditate  or  deliberate 
upon  any  thing.    Compare  Matt.  ix.  4.  Acts  x.  19.  Thucycl.  n.  40. 
Joseph.  Ant.  xv.  5.  3.       45.   There  is  this  distinction  between  ovap 
and  vwap,  that  the  former  is  a  dream ;  the  latter,  a  waking  vision. 
Horn.  Od.  T.  547.  ovk  ovap,  dW  virap.     Ammonius :  virap  ovei- 
paroQ  SiaQspei*  virap  uev  yap  eortv  n]  evapyng  oipig,  bveipov  de  (?j 


CHAPTER    I.  21 

ovap)  ij  iv  r<fi  icaOevdeiv  <pavraaia.  Hence  it  is  clear  from  v.  24.  that 
ovap   is   here   correctly   used.         46.    The   word   dyyeXog  signifies 
properly  a  messenger ;    as  in  Luke  vii.  24.  ix.  52.  James  ii.  25.     In 
the  Scriptures  however,  the  term  is  more  usually  applied  to  those 
heavenly  spirits,  who  are  sent  forth  to  execute  the  will  of  God,  and 
forward  the  salvation  of  mankind.     See  1  Tim.  v.  21.  Heb.  i.  13,  14. 
Gabriel  is  here  perhaps  meant,  as  in  Luke  i.  11.  19.  26.  )    47.   There 
are  four  distinct  significations  of  the  verb  uio^eiv  in  the  New  Testa- 
ment,    a.  To  preserve  generally,  from   evil   or  danger;   b.  From 
sickness,  i.  e.  to  heal ;    c.  From  the  particular  danger  denounced 
by  the  prophets  ;    d.  From  eternal  death  ;  i.  e.  to  give  future  salva- 
tion in  heaven.     It  occurs  above  one  hundred  times ;  in  each  of 
which  the  proper  import  is  readily  discernible.       48.    Though  by 
top  Xaov  avrov,  Joseph  would  understand  God's  chosen  people,  the 
Jews  ;  yet  all  are  intended,  whether  Jews  or  Gentiles,  who  embraoe 
the  Gospel.      See  Isai.  liii.  11.    John  vi.  37.    Tit.  ii.  14.    1  Pet.  i.  2. 
By  duapria  is  meant  the  pxtnishment  due  to  sin,  as  well  as  sin  itself. 
Compare  John  i.  29.  ix.  41.  xv.  22,  24.  1  Pet.  ii.  24.       49.    In  some 
instances  the  words  "iva  7r\?/pw0y  may  imply  no  more  than  the  accom- 
modation of  a  prophecy  to  some  accidental  event;  but  with  reference 
to  the  prophecies,  which  are  either  altogether,  or  in  a  higher  and 
more  spiritual  sense  than  in  their  primary  application,  fulfilled  in 
Christ,  they  indicate,  not  that  the  event  was  brought  about  in  order 
to  fulfil  the  prophecy,  but  that  it  came  to  pass  as  foretold  by  the 
prophet.     They  are  equivalent  in  fact  to  the  forms,  tots  eTrXnpojQr), 
or  ovThjg  €7r\rjp(ji9r],  which  elsewhere  occur.       50.    In  its  primary 
import,  the  prophecy  from  Isaiah  (vii.  14.)  indicated  the  birth  of  a  child 
in  the  reign  of  Ahaz,  in  connection  with  the  speedy  deliverance  of  the 
house  of  David  from  the  united  armies  of  Israel  and  Syria ;  but  the 
Evangelist  quotes  only  so  much  of  it  as  relates,  in  the  higher  sense, 
wherein  it  could  have  been  fulfilled  in  Christ  alone,  to  the  miraculous 
conception  of  the  Virgin  Mary.       51.    The  insertion  of  the  article 
before   TrapQevog  is   in   exact    conformity  with    the   Hebrew,   and 
clearly  points  to  that  particular  virgin,  who  was  to  give  birth,  in  an 
extraordinary  manner,  to  the  promised  Redeemer  of  mankind.        52. 
It  was  in  the  signification  of  Emmanuel,  not  in  the  name  itself — which 
is  of  Hebrew  origin,  denoting  God  with  us, — that  the  prophecy  was 
fulfilled.     Compare  John  i.  14.     To  be  called,  frequently  implies  to 
be,  both  in  Greek  and  Hebrew  (Matt.  v.  19.  Luke  i.  76.) ;  and  the 
third  person  plural  KaXevovcn  is  used  impersonally  for  KknQnaeTai. 
We  have  the  same  syntax  in  Gen.  xvi.  14.  Exod.  xv.  23.  Luke  xii. 
20.  xiv.  35.  xvi.  9.  and  elsewhere.        53.    Accented  on  the  antepe- 


22  CHAPTER    II. 

nultima,  TrpuroroKog  applies,  passively,  to  a  son,  first-born ;  on  the 
penultima,  7rpwroroKoc,  actively  to  the  mother,  bearing  for  the  first 
time.  There  is  a  similar  difference  between  Oeocpopog  and  9eo(f>6pog  ; 
[irjrpoKrovoQ  and  firiTpoKTovoQ ;  &c.  54.  It  does  not  follow  that 
Mary  had  other  children  ;  though  this  is  not  probable  :  but  that  she 
had  had  none  before.  Compare  Exod.  xiii.  2.  xxxiv.  19.  55.  The 
name  of  Jesus  was  given  to  our  Lord,  by  divine  appointment  (v.  21.), 
on  the  eighth  day  after  his  birth,  at  the  time  of  his  circumcision,  and 
most  probably  by  Joseph,  as  indicated  by  the  English  translation. 
Compare  Luke  i.  63.  ii.  21.  *» ,  | 

/ 


CHAPTER  II. 

Vv.  I,  II.     1.   Who  was  the  Herod  here  mentioned, 
and  by  what  title  was  he  distinguished  ?       2.  When  did 
he  begin  his  reign,  and  how  long  before  his  death  was 
Christ   probably   born?        3.    What   estimate   may   be 
formed  of  his  character  from  the  narrative  of  Josephus, 
and  how  does  it  bear  upon  the  conduct  which  is  attri- 
buted to  him  in  the  gospel  ?       4.   Among  whom  were 
his  territories  divided  after  his  death,  and  upon  whom 
devolved  the   government  of  Judaea?         5.    In   what 
portions  were  the  other  provinces  distributed  ?       6.    In 
what  sense  is  the  verb  fiaaiXeueiv  applied  to  Archelaus  in 
v.  22  ?       7.    Construct  a  table  of  the  Herodian  family, 
so  far  as  the  members  of  it  mentioned  in  the  New  Testa- 
ment are  concerned.        8.    At    what  distance,   and    in 
what   direction,   from   Jerusalem,   lay    Bethlehem,    the 
birthplace  of  Christ  ?       9.    By  what  other  name  is  it 
known?        10.   Was  there  any  other  place  of  the  same 
name,  so  as  to  render  it  necessary  to  distinguish  them  ? 
11.  Who  were  the  jxdyot  aV  dvaroXoiv,  and  from  what 
country  are  they  supposed  to  have  come  ?       12.   Is  not 


CHAPTER   II.  23 

there  a  prophecy  in  the  Old  Testament,  relating  to  the 
advent  of  Christ,  which  makes  mention  of  the  rising  of  a 
star  ?  13.  By  whom,  and  upon  what  occasion,  was  it 
delivered?  14.  Have  we  any  proof  that  a  general 
expectation  of  the  appearance  of  some  remarkable  per- 
sonage prevailed  at  this  time,  which  was  calculated  to 
draw  attention  to  this  prophecy?  15.  May  any  other 
circumstance  have  instigated  the  journey  of  the  Magi  ? 

16.  What  account  is  given  of  the  eastern  Magi  by 
antient  authors,  which  shews  that  they  would  have  been 
more  particularly  likely  to  act  in  the  manner  described  ? 

17.  Translate  ev  ry  dvaroXrj,  and  give  reasons  for  the 
version  you  adopt.  18.  Was  the  effulgence  which 
directed  the  Magi  necessarily  a  star  ?  19.  In  what 
sense  are  the  word  fidyog,  and  its  derivatives,  used  else- 
where in  the  New  Testament  ?  20.  How  is  the  verb 
irpooKwziv  constructed,  and  what  are  its  general  and 
scriptural  applications?  21.  Did  the  presentation  of 
Christ  in  the  temple  occur  before,  or  after,  the  arrival  of 
the  Magi,  and  the  flight  into  Egypt  ? 

Vv.  I,  II.  1.  The  Herod  here  mentioned,  was  the  son  of  Anti- 
pater,  an  Idumaean,  and  therefore  of  the  race  of  Esau.  He  was 
distinguished  by  the  name  of  Herod  the  Great,  in  consequence  of 
his  victories  over  Antigonus ;  and  received  the  appointment  of 
tetrarch,  with  permission  to  be  called  King  of  Judoea,  from  the  Ro- 
mans. 2.  According  to  Josephus  (Ant.  xiv.  26.),  he  began  his 
reign  in  the  consulship  of  Pollio  and  Calvinus  (a.  u.  c.  714.),  and 
reigned  thirty-seven  years  (Joseph.  Ant.  xvii.  10.  B.  J.  I.  21.). 
Now  Josephus  mentions  the  popular  belief  that  his  last  illness  was 
the  consequence  of  God's  vengeance  for  his  crimes,  of  which  the 
massacre  of  the  innocents  was  certainly  one  of  the  greatest.  In  the 
absence  therefore  of  any  direct  testimony,  it  may  be  inferred  with  much 
probability  that  he  survived  the  birth  of  our  Lord  not  more  than  two 
years ;  so  that  the  latter  event  took  place  in  the  year  a.  u.  c.  749, 
or  four  years  earlier  than  the  vulgar  sera.      3.  The  events  of  Herod's 


24  CHAPTER    II. 

reign,  as  recorded  by  Josephus,  prove  him  to  have  been  a  most 
odious  and  sanguinary  tyrant,  and  capable  of  any  enormity.  From 
motives  of  jealousy  or  ambition,  he  put  to  death  Aristobuhis,  the 
youthful  brother,  and  Hyrcanus,  the  aged  grandfather,  of  his  beauti- 
ful and  even  beloved  wife,  Mariamne ;  Mariamne  herself,  and  her 
mother  Alexandra;  his  sons  Alexander,  Aristobulus,  and  Antipater; 
and  shortly  before  his  death,  he  entreated  with  tears  in  his  eyes,  that 
all  the  chief  men  of  his  kingdom  should  be  slaughtered,  as  soon  as 
the  breath  was  out  of  his  body,  that  there  might  be  no  public 
rejoicing  at  his  death.  As  the  act  of  such  a  monster,  the  massacre 
of  the  infants  of  Bethlehem  will  not  excite  surprise.  4.  After  the 
death  of  Herod,  his  kingdom  was  divided  among  his  three  surviving 
sons,  Archelaus,  Philip,  and  Antipas ;  each  of  whom  are  called  by 
the  name  of  Herod  in  Scripture.  Judaea  was  comprised  in  the 
portion  of  Archelaus,  the  eldest ;  together  with  Samaria  and  Idu- 
msea.  5.  To  Antipas  were  divided  the  provinces  of  Galilee  and 
Persea :  to  Philip,  those  of  Trachonitis,  Batansea,  Gaulonitis,  and 
Paneas.  See  Joseph.  Ant.  xviii.  8.  1.  6.  Since  Archelaus  had 
only  the  title  of  JEthnarch,  the  verb  (3a<n\eveiv  (v.  2*2.)  must  be 
taken  in  this  limited  sense :  and,  indeed,  it  is  frequently  used  of  any 
kind  of  government.  Compare  Horn.  Od.  H.  394.  iEsch.  Prom.  24. 
Herod,  by  his  will,  had  invested  Archelaus  with  the  regal  authority ; 
but  Augustus  refused  to  ratify  his  title.  7.  On  the  opposite  page 
is  a  Table  of  the  Herodian  family,  as  far  as  they  are  mentioned 
in  the  Sacred  History. 


CHAPTER   II. 


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26  CHAPTER   II. 

8.  Bethlehem,  the  birth-place  of  Christ,  was  a  small  town  in  the 
tribe  of  Judah  ;  about  six  miles  south  of  Jerusalem.  9.  It  is  called 
Bethlehem- Ephrata  in  Gen.  xxxv.  19.  Mic.  v.  2.  10.  There  was 
another  place  of  the  same  name  in  the  tribe  of  Zebulon  (Josh, 
xix.  15.)  ;  and  therefore  St.  Matthew  has  added  tt]q  'lovdaiag  to 
distinguish  them.  11.  The  Magi  were  eastern  sages,  professing 
doctrines  which  are  said  to  have  been  originally  derived  from 
Abraham,  and  revived  by  Zoroaster,  and  devoting  themselves  almost 
exclusively  to  astrological  pursuits.  They  seem  to  have  originated 
in  Persia,  and  thence  to  have  spread  over  Chaldsea  and  Arabia ; 
from  which  latter  country,  which  is  not  only  called  the  East  in 
Scripture  (Judg.  vi.  3.  Job  i.  3.),  but  produced  in  abundance  the 
gifts  which  they  offered  to  the  infant  Jesus  (Psal.  lxxii.  13.  Virg. 
Georg.  i.  57.),  these  fidyoi  air'  dvaroXwv  in  all  probability  came. 
They  lived  in  colleges,  and  constituted  the  priesthood  of  their  res- 
pective countries.  12.  There  is  a  prophecy  in  Numb.  xxiv.  17. 
which  predicts  the  advent  of  the  Messiah  under  the  figure  of  a  star  : 
"  There  shall  come  a  star  out  of  Jacob,  &c."  13.  It  was  delivered 
by  the  Arabian,,prophet  Balaam,  who  had  been  summoned  by  Balak, 
king  of  mfifib,  to  curse  the  children  of  Israel ;  so  that  the  record  of 
the  circumstance  was  doubtless  preserved  by  these  eastern  sages. 
14.  It  is  certain  indeed  that  a  very  general  expectation  prevailed  at 
this  time  over  the  East,  originating  perhaps  in  this  particular  pro- 
phecy, that  a  remarkable  personage  would  shortly  appear  in  Judcea, 
be  received  as  a  great  temporal  prince,  and  deliver  the  Jews  from 
Roman  bondage.  See  Tacit.  Hist.  v.  13.  Sueton.  in  Vesp.  c.  4. 
Joseph.  B.  J.  vi.  5.  4.  15.  Moreover  by  computing  the  period 
mentioned  by  the  prophet  Daniel  (ix.  25.  sqq.),  with  whose  writings 
they  must  have  been  familiar,  the  Magi  would  ascertain  that  the 
birth  of  Messiah  was  at  hand.  16.  In  the  accounts  given  of  them 
by  ancient  authors,  it  is  stated  that  they  kept  a  register  of  the 
principal  phenomena  of  the  heavenly  bodies  ;  so  that  the  rising  of  a 
***^  new  star  woura  be  immediately  noted,  and  the  prophecies  before 
stated,  connected  with  the  opinion  generally  entertained  by  the 
antients  that  such  phenomena  announced  the  birth  of  some  distin- 
guished individual,  would  at  once  suggest  their  journey  into  Judaea. 
[For  an  account  of  the  Magi  see  Prideaux's  Connection,  i.  4.  Hyde 
de  Relig.  Vet.  Pers.  xxxi.  and  compare  Xen.  Cyrop.  iv.  5.  16. 
Diog.  L.  I.  1.  sqq.  iElian.  V.  H.  II.  17.  iv.  20.  Justin.  I.  9.  7.  XII. 
13.  4.  Cic.  de  Div.  i.  23.]  17.  Since  the  star  was  clearly  to  the 
west  of  Arabia,  unless  iv  tij  dvaroXy  refers  to  the  Magi,  not  to  the 
star,  it  must  be  rendered  at  its  rising.    This  seems  probable  from 


CHAPTER    II.  27 

the  use  of  the  singular,  instead  of  the  plural,  which  includes  the 
rising  of  all  the  heavenly  bodies  collectively,  as  in  the  foregoing 
verse.  18.  There  is  much  diversity  of  opinion  respecting  this  star; 
but  the  appearance  was  unquestionably  miraculous.  It  was  pro- 
bably the  same  effulgence,  however  caused,  which  shone  round  the 
shepherds,  to  whom  the  angels  announced  the  glad  tidings  of  the 
nativity  (Luke  ii.  9.).  19.  In  Acts  xiii.  6,  8.  pdyog,  whence 
fiayeveiv  (Acts  viii.  9.),  is  used  in  a  bad  sense,  to  denote  a 
magician  or  impostor.  Compare  Iior.  Epist.  u.  1.  212.  20.  The 
verb  irpooKweXv  is  constructed  either  with  a  dative  or  an  accusative  ; 
and  denotes  generally  the  homage  paid  by  eastern  nations  to  their 
sovereigns.  C.  Nep.  in  v.  Conon.  c.  3.  Xecesse  est  enim,  si  in 
conspectum  veneris,  venerari  te  regem ;  quod  irpocKweiv  Mi  vocant. 
This  is  the  sense  here  ;  but  it  has  also  in  scripture  the  higher  sense 
of  religious  worship  ;  as  in  Matt.  iv.  9,  10.  Luke  iv.  7.  John  xii.  20. 
So  likewise  in  Joseph.  Ant.  vi.  7.  5.  irpooicvvel  t<$  Bey.  21.  Tin: 
visit  of  the  Magi  must  have  been  after  the  presentation  of  Christ  in 
the  temple ;  since,  otherwise,  their  offerings  would  have  enabled 
Mary  to  make  the  larger  offering,  instead  of  the  smaller,  at  her 
purification  (Luke  ii.  24.).  On  the  other  hand,  the  wonders,  which 
marked  the  presentation,  could  not  yet  have  reached  Herod's  ears, 
who  was  still  unacquainted  with  the  condition  and  abode  of  the 
Virgin  and  her  child  ;  so  that  the  two  events  must  have  been  nearly 
contemporary,  and  the  danger  arising  out  of  Herod's  alarm  would 
make  the  flight  into  Egypt  immediately  urgent.  It  will  appear  then 
that  the  visit  of  the  Magi  took  place  on  the  day  of  the  presentation, 
after  the  ceremony ;  and  that,  the  parents  and  child  set  out  for 
Egypt  on  the  same  night. 

Vv.  Ill — XII.  22.  What  are  the  primary,  and 
metaphorical  significations  of  the  verb  Tapupaeiv  ?  23. 
Was  the  alarm  of  Herod  and  the  Jews  such  as  might 
have  been  expected  from  the  occasion  ?  24.  How  do 
you  explain  the  construction  of  -Kdo-a  'lepoaroXvfxa  ?  25. 
Who  were  the  dpxiepetQ  and  ypafAfjarelQ  rou  Xaov  ?  26. 
What  tense  is  yzwarai,  and  how  employed?  27.  By 
which  of  the  prophets  was  the  prediction,  cited  by  the 
Sanhedrim,  delivered ;  and  is  it  quoted  correctly  by 
St.  Matthew  ?       28.    If  not,  is  the  Evangelist  respon- 


28  CHAPTER    II. 

sible  for  its  incorrectness;    and  is  there  any  means  of 
reconciling  the  citation  with  the  original  Hebrew,  or  the 
lxx  version  ?       29.    In  what   sense  is   yfj  here  used  ? 
30.    What  is  meant  by  E^eXeuaerat  ?        31.    Illustrate  by 
sacred  and  profane  examples,  the  signification  of  7roijucu- 
veiv   as   applied  to   rulers ;  and   point   out   its  peculiar 
fitness  in   this   place.         32.    What   are  the  respective 
meanings  of  dupifiovv  and  aVpt/3we  e'&ra'^v?       33.   How 
far  is  the  participle  kopevQevteq,  in  this  and  similar  in- 
stances, to  be  regarded   as  pleonastic.         34.    Adduce 
examples  of  a  verb  followed  by  its  cognate  substantive, 
as  in  the  expression  \dpav  i^dprjaav.        35.   What  is  the 
meaning  of  Qnaavpog  in  this  passage,  and  is  it  so  used  by 
other  writers  ?        36.    Can  you  mention  any  other   in- 
stances  of  the   custom   of   presenting   gifts   to   eastern 
princes,  and  is  it  still  in  use  ?       37.   Of  what  have  the 
gifts  of  the  Magi  been  supposed  to  be  emblematic ;   and 
may   there   have   been   any   thing    providential   in    the 
offering?        38.    Explain  the  senses  in  which  xprjfiaTi^Eiv 
and  xp^iucf'^^^at  are  respectively  used  ?       39.    Supply 
the  ellipsis  with  dvaKdfxd'ai. 


Vv.  Ill — XII.  22.  The  verb  rapdcaeiv,  to  disturb,  is  applied 
metaphorically  to  any  mental  perturbation ;  as,  in  this  place  to 
fear ;  and  so  in  Luke  i.  12.  23.  The  prevailing  expectation  would 
excite  in  Herod  the  fear  of  losing  his  crown  ;  and  the  Jews  would  be 
equally  alarmed  at  the  excesses  into  which  his  jealous  and  cruel  dispo- 
sition might  lead  him.  There  was  also  a  very  general  opinion  among 
them  that  the  appearance  of  their  Messiah  would  be  preceded  by 
some  great  national  calamity.  24.  Since  'lepoooXv^ia  is  always 
neuter  in  the  New  Testament,  7ra<m  must  agree  with  itoXiq  under- 
stood. 25.  See  Introd.  qq.  72,  73.  26.  The  present  jevvdrai 
is  put  Hebraice  for  the  future  yevvrjOijireTai,  or  /xeXXei  yevvdaOai. 
Compare  Mai.  i.  6.  ii.  7.  27.  The  citation  from  Mic.  v.  2.  is  not 
made  either  directly  from  the  Hebrew  or  the  lxx.        28.    Matthew, 


CHAPTER   II.  29 

however,  is  not  responsible  for  the  correctness  of  the  quotation.  It 
is  sufficient  that  he  reported  the  answer  of  the  Sanhedrim,  as  they 
gave  it :  and  therein  the  main  point,  the  birth  of  Christ,  is  retained. 
For  the  interrogative  form  of  the  original  is  substituted  an  equivalent 
negative ;  and  the  word  i]yep,6(nv,  princes,  for  the  thousands 
(xiXuiaw),  over  which  they  presided.  See  Exod.  xviii.  21.  1  Sam. 
xxiii.  23.  29.  The  noun  yi]  is  used  in  the  sense  of  iro'Xig,  as  In 
Jerem.  xxxvi.  7.  xli.  22.  lxx.  Matt.  x.  15.  iEsch.  Theb.  101.  Eur. 
Phcen.  6.  862.  Ion.  204.  30.  Like  the  corresponding  Hebrew 
verb,  e&pxecOai  here  implies  to  be  bom.  Compare  Gen.  xxxv.  15. 
Job  i.  25.  Isai.  xi.  2.  31.  As  applied  to  rulers,  the  verb  Troipai- 
veiv  signifies  metaphorically  to  govern  ;  as  in  2  Sam.  v.  2.  Ps.  ii.  9. 
lxx.  There  is  the  same  metaphor  in  the  iroipeveq  Xauiv  of  Horn. 
II.  A.  263.  B.  243.  et  passim.  So  also  Anacr.  Carm.  lx.  8.  Hence 
Xen.  Cyr.  vill.  2.  8.  TrapaTrXtjma  epya  errri  vopeojg  clyaQov  icai 
fiaaiXewq  dyaOov.  The  word  is  applied  with  peculiar  propriety  to 
the  pastoral  nature  of  the  Messiah's  office.  32.  The  E.  T.  have 
treated  aKpifiovv  ri  and  dtcpifiwe.  e^erdZeiv  irepi  tivoq  as  equivalent 
expressions ;  but  the  former  signifies  to  obtain,  and  the  latter,  to 
seek  for,  accurate  information.  Compare  Herodian.  i.  11.  14. 
.ZElian.  H.  An.  in.  9.  33.  Although  participles  of  verbs  of  motion 
are  used  in  some  sort  pleonastically  with  finite  verbs,  they  may  yet 
be  regarded  as  imparting  a  degree  of  quickness  to  the  motion  in 
question  ;  as  in  vv.  8.  23.  Compare  Horn.  II.  N.  9.  Herod,  vin. 
225.  Thuc.  in.  73.  Xen.  Mem. In.  9.  9.  Soph.  Phil.  353.  Arist.  Nub. 
99.  Vesp.  789.  34.  The  following  are  examples  of  a  verb  followed 
by  a  cognate  substantive :  Matt.  xxvi.  10.  epyov  eipydoavro.  Luke 
ii.  9.  e<po(3rj9i]<Tav  ^)6j3ov.  Add  Mark  iii.  28.  Luke  viii.  5.  John  v. 
32.  vii.  24.  Eph.  i.  19.  Heb.  viii.  10.  So  with  a  dative,  in  Matt, 
xiii.  14.  dicoy  a'/cou'eere.  Mark  vii.'lO.  Bavdrio  TeXevrdru).  Though 
frequent  in  Hebrew,  the  idiom  is  strictly  classical.  Thus  iElian.  V. 
H.  viii.  15.  vitc}]v  eviKiicre.  Soph.  (Ed.  T.  05.  vttvoj  evveiv.  35». 
Render  QnaavpovQ,  caskets:  in  which  sense  it  occurs  in  Herod,  n. 
51.  121.  150.  in.  37.  iv.  1G2.  Eur.  Ion.  923.  Joseph.  Ant.  ix.  8.  2. 
Compare  Virg.  Georg.  iv.  228.  36.  It  is  still  unusual  in  the  East 
to  approach  a  person  of  distinction  without  a  present  ;  and  instances 
of  the  custom  will  be  found  in  Gen.  xxxii.  14.  xliii.  2.  1  Sam.  x.  27. 
1  Kings  x.  2.  Psal.  lxxii.  10.  sqq.  Thus  Senec.  Epist.  17.  Beges 
Parthos  non  potest  quisquam  salutare  sine  munere.  37.  The 
offerings  of  the  Magi  have  been  sometimes  regarded  as  emblematic 
of  our  Lord's  character  and  offices  :  gold  being  presented  to  him  as 
to  a  king;  frankincense  as  to   God;   and  myrrh,  from  its  use  in 

d2 


30  CHAPTER   IT. 

embalming,  in  allusion  to  the  sacrifice  of  his  death.  They  would  he 
a  providential  means  of  support  to  his  parents  in  Egypt.  38.  In 
classical  Greek,  xPWaTl&lv  >  fr°m  XPVIia)  signifies  to  transact,  or 
debate  upon,  public  business  ;  as  in  Thucyd.  v.  5.  e'xpjjjMa'ri<T6  7rept 
tyiXiag  Tolg  'AQrjvaioig.  Hence  to  acquire  a  name,  or  to  be  called  ; 
as  in  Diod.  Sic.  p.  961.  e'xp»7/iaVi£e  ficunXevg.  So  also  in  Acts  xi.  26. 
Rom.  vii.  3.  The  passive  xp?7/xarr'£e<70ai,  however,  signifies  through- 
out the  New  Testament  divinitus  moneri,  either  with  or  without  the 
source  of  revelation  expressed.  See  Luke  ii.  26.  Acts  x.  22.  Heb. 
viii.  5.  xi.  7.  xii.  25.  Josephus  uses  the  active  voice  in  the  same 
sense  in  Ant.  x.  1.3.  xprifxaricravTog  avT<#  rov  Qeov.  39.  With 
dvanduxl/ai  supply  7rodag. 

Vv.  XIII— XVIII.  40.  Why  was  Egypt  the  most 
convenient  place  of  refuge  for  Joseph  and  his  family  ? 
41.  What  is  the  name  by  which  Egypt  is  called  in  the 
Old  Testament  ?  42.  What  was  its  political  condition 
at  this  time  ?  43.  Explain  the  syntax  of  rov  d-n-oXeaai^ 
and  of  vvKTog  ?  44.  Supply  the  ellipsis  with  rrjg  reXev- 
rfjg,  and  illustrate  the  expression.  45.  By  whom  was- 
the  prophecy  here  cited  delivered;  and  what  was  its 
primary  import  ?         46.    How  was  it  fulfilled  in  Christ  ? 

47.  Illustrate  the  sense  in  which  ijiirai^eLy  is  here  used. 

48.  Adduce  examples  of  elliptic  construction,  similar  to 
d-n-oo-reiXag  dve'tXe.  49.  What  is  the  exact  meaning  of 
the  expression  and  Surovg  kcu  kcitiotepu)  ?  50.  Does 
Josephus  mention  the  murder  of  the  innocents ;  and, 
if  not,  how  may  his  silence  be  accounted  for?  51. 
Does  any  heathen  writer  connect  any  remarkable  saying 
of  Augustus  with  this  transaction  ?  52.  Where  was 
Ramah ;  and  how  is  the  prophecy,  respecting  Rachel 
mourning,  applied  to  the  massacre  by  Herod?  53. 
Explain  and  illustrate  the  phrase  ovk  elai. 

Vv.  XIII — XVIII.  40.  Egypt  was  selected  as  the  place  of  refuge, 
because  it  was  the  nearest  country  beyond  Herod's  jurisdiction ; 


CHAPTER   II.  31 

and  many  Jews  had  settled  there,  for  whom  Onias  built  a  temple. 
The  distance  from  Bethlehem  was  about  sixty  miles.  41.  In  the 
Old  Testament  Egypt  is  called  Mizraim,  after  a  son  of  Ham  (Gen. 
x.  6.).  42.  At  the  birth  of  Christ  it  was  a  Roman  province,  to 
which  condition  it  was  reduced  after  the  battle  of  Actium.  43. 
With  tov  aVoXeVai  there  is  an  ellipsis  of  eveicci,  as  in  Matt.  iii.  13. 
xi.  1.  xxi.  32.  and  elsewhere  ;  and  vvKTog  is  the  genitive  of  tone,  as 
in  Matt,  xxvii.  G4.  xxviii.  14.  44.  The  noun  reXevrt]  and  the  verb 
reke.vTav  are  constantly  used  of  death,  with  fiwv  or  (3iov  understood. 
Sofnis  and  Jlnire,  in  Tacit.  Ann.  vi.  25,  51.  45.  In  their  primary 
import  the  words  from  Hos.  xi.  1.  refer  to  the  deliverance  of  Israel 
from  Egypt.  46.  They  may  have  been  used  as  proverbial  of 
escape  from  any  great  danger,  and  thence  applied  by  St.  Matthew  as 
significant  of  the  return  of  the  infant  Jesus.  47.  Properly  ifnrai-  ^ 
Z,eiv  denotes  to  treat  as  a  child;  and  thence,  to  deceive.  Cicero 
employs  illudere  in  the  same  sense,  in  Or.  pro  Quinct.  1G.  48. 
After  dirooTei\a.Q  supply  rivag,  and  compare  Matt.  xiv.  10.  xxvii.  19. 
Acts  vii.  14.  So  Justin,  v.  9.  Miscrxtnt  qui  cum  inter  cipiant. 
The  same  idiom  is  common  in  English.  An  accusative  is  supplied  in 
Mark  vi.  27,  28.  Herod.  I.  1-7.  49.  From  the  unnecessary  ex- 
tent of  a  larger  massacre,  it  has  been  thought  that  the  infants  of  one 
year  old  only  were  included  in  Herod's  edict;  and  certainly  the  verb 
SieriZeiv  signifies  to  live  one  year  complete,  or  as  it  were  Si  6\ov 
tov  erovg,  in  Aristot.  H.  An.  ix.  5.  There  is,  however,  no  grounds 
for  believing  that  Herod  would  have  shrunk  from  any  act  even  of 
the  most  wanton  barbarity  ;  and  heria  is  used  of  a  space  of  two 
years  in  Acts  xxiv.  27.  xxviii.  30.  So  rpierla,  of  a  space  of  three 
years,  in  Acts  xx.  31.  50.  In  so  small  a  place  as  Bethlehem, 
the  number  of  male  children  of  two  years  old  and  under,  and  to vg 
irawag  clearly  indicate  males  only,  as  distinguished  from  to  iraiS'ia, 
would  not  exceed  twenty ;  so  that  Josephus,  who  does  not  mention 
the  massacre,  may  have  passed  it  over  as  a  trifling  item  in  the 
catalogue  of  Herod's  cruelties.  51.  Macrobius  (Sat.  n.  4.)  in 
alluding  to  the  event,  states  that  one  of  Herod's  own  children  was 
among  the  victims  ;  and  that  Augustus,  being  told  of  the  circum- 
stance, observed  that  it  was  better  to  he  Herod's  hog  than  his  son, 
punning  upon  the  words  vv  and  vioy.  52.  Hamah,  in  the  tribe  of 
Benjamin,  was  not  far  from  Bethlehem ;  and  the  prophecy  of 
Jeremiah  (xxxi.  15.),  which  represents  Rachel  mourning  for  her 
descendants  slaughtered  by  Nebuzaradan  over  her  grave,  is  aptly 
accommodated  to  the  slaughter  recorded  by  the  evangelist.  53.  The 
euphemistic  phrase  ovk  dvat,  signifying  to  be  dead,  is  common  both 


32  CHAPTER    II. 

in  Hebrew  and  Greek,  and  indeed  in  all  languages.  Thus  Horn.  II. 
B.  641.  Ov  yap  eV  Otvrjog  fxeyaXrjropog  v'teeg  tjcrav,  Ov8'  ap'  er' 
avrog  env,  ddve  Se  %av96g  MeXeaypog.  Eur.  Supp.  1139.  j3e(5d(Tiv, 
ovKeT  ela'i  cot,  ficirep,  retcva.  Compai*e  Horn.  II.  X.  384.  Eur. 
Hipp.  357.  866.  1157. 

Vv.  XIX— XXIII.     54.     What   extent   of   country 
constituted  the  yrjv  'Icpcu)X ;    and  how  was  it  divided  ? 

55.  To   whom    does    the    plural    ol     ^Tovvreg    refer  ? 

56.  What  was  there  in  the  character  of  Archelaus  to 
deter  Joseph  from  entering  Judaea  ?       57.    Why  would 

ft- 

he  be  safer  in  Galilee  ?  58.  How  do  you  render  eVel 
d.7re\de~iv ;  and  can  you  produce  similar  examples? 
59.  Shew  the  force  of  the  preposition  in  the  expression 
Ka.T<JKr)(T£v  elg  ttoXiv.      60.   Distinguish  between  the  verbs 

KaTOlK£~lV,      fJL£TOlK£lV,      aild       TTCipOLKElV.  61.        Wlld'e     WaS 

Nazareth ;  and  in  what  repute  was  it  commonly  held  ? 
62.  Is  there  any  prophecy  which  expressly  foretells  that 
Christ  should  be  called  a  Nazarene  ;  and  how  was  he 
virtually  so  characterized  ?  63.  Does  St.  Matthew's 
mode  of  reference  seem  to  point  to  a  combination  of 
prophecies?  64.  May  a  Nazarite,  rather  than  a 
Nazarene,  be  intended? 

Vv.  XIX— XXIII.  54.  The  land  of  Israel,  at  this  time,  ex- 
tended over  the  district  called  also  Palestine,  lying  between  the 
Mediterranean  sea  and  the  River  Jordan,  from  Lebanon  on  the 
north  to  Idumsea  on  the  south ;  and  was  divided  into  Galilee 
in  the  north,  Samaria  in  the  middle,  and  Judaea  in  the  south. 
55.  By  a  common  enallage,  the  plural  fyrovvreg  may  refer  to  Herod 
!  alone ;  unless  his  son  Antipater  is  included,  whose  disposition  was  no 
'  less  cruel  than  his  father's,  by  whom  he  was  put  to  death  in  a  fit  of 
jealousy,  only  five  days  before  his  own  decease.  See  Joseph.  Ant. 
xvn.  7.  Of  the  use  of  the  plural  for  the  singular  there  are  examples 
in  Matt.  ix.  8.  Luke  xix.  33.  Acts  xvi.  16,  19.  and  elsewhere  :  and 
the  idiom  is  no  less  common  in  classical  Greek.  56.  So  intoler- 
able was  the  tyranny  of  Archelaus,  that  he  was  deposed  by  Augustus, 


CHAPTER    II.  33 

at  the  request  of  his  subjects,  after  a  reign  often  years,  and  banished 
to  Gaul,  where  he  died.  At  the  first  passover  after  his  accession  he 
put  to  death  3000  men  in  the  temple  and  the  city ;  so  that  Joseph 
might  well  hesitate  to  enter  his  dominions.  See  Joseph.  Ant.  xvn. 
6.2.;  9.3.;  15.2.  57.  In  Galilee  he  would  be  comparatively 
safe ;  as  it  was  under  the  government  of  Antipas,  a  prince  of  milder 
disposition.  58.  Render  e'icel  aTre\9eiv,  to  return  thither;  for 
eKeiae.  These  adverbs  are  also  interchanged  in  Matt.  xvii.  26. 
Luke  xxi.  2.  John  xix.  42.  Acts  ii.  22.  Herod.  I.  121.  Thucyd.  in.  71. 
So  oQev  for  eicelQep  ottov,  in  Matt.  xxv.  24.  ottov  for  oQev,  in  John 
vii.  42.  59.  It  is  usual  to  regard  eiq  iroXiv  as  equivalent  to  ev 
TroXei.  Still  a  previous  motion  to  Nazareth  is  indicated  :  and  a  like 
explanation  holds  in  2  Chron.  xix.  4.  lxx.  Mark  ii.  1.  Luke  xi.  7. 
Acts  iv.  5.  viii.  40.  Joseph.  Ant.  xx.  1.1.  So  in  Latin,  Cic.  pro 
Manil.  c.  3.  in  prcedonum  fuisse  potestatem.  Compare  A.  Gell.  I.  7. 
Q.  Curt.  in.  5.  10.  On  the  other  hand,  the  substitution,  sometimes 
alleged,  of  ev  for  eiq,  will  admit  of  a  like  qualification.  60.  Of 
the  verb  KaroiKelv,  neroiKeiv,  and  TrapoiKeiv,  the  first  signifies  to 
take  up  an  abode;  the  second,  to  change  a  residence;  and  the 
third,  to  dwell  permanently.  61.  Nazareth  was  a  small  town  of 
lower  Galilee,  of  which  the  inhabitants  were  held  by  the  Jews  in  the 
greatest  contempt  (John  i.  46.) ;  so  that  a  Nazarene  was  a  pro- 
verbial term  of  reproach,  and  as  such  it  was  frequently  applied  to 
Christ.    See  Mark  i.  24.  xiv.  16.  John  xviii.  5.  7.  Acts  vi.  14.  xxiv.  5. 

62.  There  is  no  prophecy  in  which  the  words  here  cited  occur  ;  but 
there  are  a  variety  of  passages  in  which  it  is  predicted  that  the 
Messiah  would  be  treated  with  every  species  of  ignominy  and  con- 
tempt; for  instance,  in  Psal.  xxii.  6.  lxviii.  9,  10.  Isai.  liii.  passim. 

63.  By  the  use  of  ruiv  TvpcxpjjTujv  in  the  plural,  indeed,  St.  Matthew 
seems  to  indicate  a  collection  of  prophecies.  64.  It  is  impossible 
that  a  Nazarite  should  be  meant;  as  our  Lord  did  not,  like  the 
Baptist,  abstain  from  wine,  or  adhere  to  any  of  the  Nazaritic  ob- 
servances. 


34 


CHAPTER    III. 

Vv.  I — IV.  1.  ep  (Ha  rate  y/iepaig  ekuvclic.  To  what 
do  these  words  refer  ?  2.  What  interval  of  time,  then, 
had  elapsed  between  the  events  recorded  in  the  end  of 
the  last,  and  the  commencement  of  the  present  chapter; 
and  what  do  we  know  of  our  Lord's  life  in  the  interim  ? 
3.  Give  instances  of  similar  latitude  in  speaking  of 
events  occurring  at  a  considerable  distance  of  time  from 
each  other.  4.  Is  not  the  insertion  of  the  particle  (He, 
at  variance  with  the  Unitarian  hypothesis,  respecting  the 
spuriousness  of  the  two  first  chapters  of  this  Gospel? 
5.  Where  was  John  the  Baptist  born  ?  6.  Relate  the 
remarkable  circumstances  which  attended  his  birth. 
7.  What  is  the  meaning  of  his  name,  and  how  was  it 
indicative  of  his  mission  ?  8.  Why  was  he  called  6 
BcnrTtaTriq  ?  9.  Was  baptism  in  use  among  the  Jews 
before  the  mission  of  John ;  and  if  so,  who  partook  of 
the  rite  ?  10.  In  what  relation  did  the  ministry  of  the 
Baptist  stand  to  that  of  Christ ;  and  what  are  the  proofs 
of  its  necessity  ?  11.  At  what  age  did  Christ  and  his 
forerunner  enter  upon  their  ministry,  and  why?  12. 
Point  out  the  force  of  the  verb  K-qpvaoEiv,  and  distinguish 
between  its  use  and  that  of  hparEVELv  in  the  New  Testa- 
ment. 13.  What  is  understood  with  Ep>i/J.u>  ?  14. 
What  was  the  nature  and  extent  of  the  wilderness  of 
Ju&cea  ?  15.  What  is  the  import  of  hetclvoeIv  and 
fxaTcivoia,  as  distinguished  from  /xera/ie'Xfo-Qcu  and  /iera- 
HeXemx  ?  1 6.  In  what  senses  is  the  expression  ff  j3a(n\Eia 
rwv  ovpavdv  employed  in  the  New  Testament?  17. 
Why  is  ovpavuv,  in  the  plural,  used  ?       18.    Is  there  an 


CHAPTER    III.  35 

equivalent  expression;  and  by  whom,  and  why,  does  it 
seem  to  be  employed  in  preference  ?  19.  What  is  the 
import  of  ijyyixe,  and  when  was  the  form  of  expression 
modified  ?  20.  What  was  the  primary  application  of 
the  prophecy  from  Isaiah,  and  to  what  antient  custom 
does  it  allude?  21.  What  is  understood  with  ©wv/j? 
22.  What  was  the. nature  and  the  texture  of  the  Baptist's 
raiment,  and  whom  did  he  imitate  in  his  dress  ?  23. 
Give,  and  translate,  the  several  readings  which  have 
been  proposed  instead  of  ci.Kpihg ;  and  shew  that  a  species 
of  locust  was  formerly,  and  is  still,  eaten  in  the  East. 
24.  What  do  you  suppose  the  fieXt  aypiov  to  have  been, 
and  upon  what  grounds  ?  25.  In  what  other  respects, 
besides  his  habit,  did  John  resemble  the  prophet  Elijah  ? 


Vv.  I — IV.  1,  The  words  ev  rale  r\jxepaiQ  etceivaig,  can  only 
refer  to  the  period,  while  Jesus  was  yet  at  Nazareth  ;  as  indicated  in 
the  close  of  the  last  chapter.  2.  An  interval  of  nearly  thirty  years 
had  therefore  elapsed  ;  during  which  we  hear  nothing  of  our  blessed 
Lord,  except  what  occurred  at  Jerusalem  during  the  feast  of  the 
passover,  to  which  he  went  up  with  his  parents,  when  he  was  twelve 
years  old  (Luke  ii.  42. ).  3.  Events,  occurring  at  a  considerable 
space  of  time  from  each  other,  are  frequently  recorded  as  being 
apparently  in  immediate  connection.  Compare  Gen.  xxxviii.  1. 
Exod.  ii.  11.  Zech.  xiv.  3.  4.  It  is  clear  that  the  particle  Si  would 
be  altogether  out  of  place  at  the  commencement  of  a  narrative  ; 
and  that  the  Unitarian  hypothesis  can  never  stand  before  the  in- 
dubitable genuineness  of  the  particle.  5.  John  the  Baptist  was 
born  in  the  hill-country  of  Judaea  (Luke  i.  23.),  and  in  all  probability 
at  Hebron  (Josh.  xi.  21.),  a  city  of  the  priests,  about  100  miles  from 
Nazareth.  6.  The  remarkable  circumstances  attending  his  birth 
will  be  found  in  Luke  i.  5 — 25.,  59 — 80.  7.  His  name  'Iwdvvrjg, 
in  Hebrew  Johanan,  signifies  the  grace  or  mercy  of  God ;  and  was 
appropriately  given  to  the  herald  of  the  gracious  and  merciful  dis- 
pensation of  the  Gospel  of  Christ.  8.  As  baptism  was  a  prominent 
feature  in  his  mission,  he  was  called  the  Baptist,  probably  to 
distinguish  him  from  John  the  Evangelist.       9.   Before  his  time, 


36  CHAPTER    III. 

baptism  had  been  in  common  use  among  the  Jews,  in  the  initiation 
of  proselytes  into  their  religion  ;  so  that  its  import  would  be  readily 
understood.     It  was  also  employed  at  the  consecration  of   priests 
(Exod.  xxix.  4.).      10.  John  the  Baptist  was,  as  it  were,  the  con- 
necting link  between  the  Old  and  New  Testaments ;  and  his  mission 
was  necessary,  as  the  forerunner  of  the  Messiah,  in  order  to  soften 
the  prejudices,  and  reform  the  fearful  state  of  immorality  and  vice, 
which  would   otherwise  have  been  an  insuperable  obstacle  to  his 
reception.        11.     Both   Christ  and  his  forerunner  seem    to  have 
entered  upon  the  ministry  at  the  age  of  thirty  (Luke  iii.  23.) ;  that 
being  the  required  age  of  admission  into  the  Jewish   priesthood. 
12.    Generally,  Kijpvaaeiv  signifies  to  make  proclamation;    but  in 
the  Scriptures  both  the  verb  and  its  derivatives  are  always  applied  to 
the  preaching  of  the  Gospel,  as  those  of  iepareveiv  to  the  Levitical 
observances.       13.   With  eprjuy  supply  xw'pft.        14.    By  the  term 
wilderness  the  Jews  did  not  understand  an  unpeopled  desert,  but  a 
tract  of  country  with  a  comparatively  thin  and  scattered  population 
(1  Sam.  xxv.  1,  2.).     That  of  Judaea  lay  along  the  Jordan  and  the 
Dead  Sea,  east  of  Jerusalem  ;  in  the  time  of  Joshua  it  contained  six 
cities  (Josh.  xv.  61.).       15.   There  is  this  distinction  between  fie- 
ravoelv  and  fxerafieXeaOat,  with  their  cognate  substantives,  that  the 
former  imply  that  thorough  change  of  mind  and  disposition,  which  is 
necessary  to  salvation,  while  the  latter  indicate  merely  a  sorrow  for 
sin,  which    does   not  necessarily   produce    reformation.      Compare 
2  Cor.  vii.  10.        16.  The  phrase  ij  fiacriXeia  twv  ovpavuiv,  which  is 
taken  from  the  Old  Testament  (Dan.  ii.  44.  vii.  13,  14.  Mic.  iv.  6,7.), 
sometimes  denotes  the  Messiah's  kingdom  upon  earth   (Matt.  iii.  2. 
iv.  17.  x.  7.  xi.  11,  12.  Luke  xvi.  16.) ;  and  sometimes  his  kingdom 
of  glory  in  heaven  (Matt.  v.  10.  12.  vii.  21.).     In  some  cases  it  is 
doubtful  which  of  these  senses  is  preferable,  and  in  others  both  are 
included  (Matt.  v.  3.  19.  vi.  33.  xix.  12.  24.).       17.    The  plural 
ovpavuv  is  used  to   express  the  Hebrew  reduplication  heaven  of 
heavens,  or  the  throne  of  God;  and  thence,  metaphorically,   God 
himself;   as  in  Psal.  Ixxiii.  9.  Dan.  iv.  26.       18.    Hence  the  ex- 
pression is  clearly   equivalent   with  ij  fiamXeia    tov    Oeov,    which 
is  employed  by  Mark  and  Luke,  probably  as  discountenancing  the 
Polytheism  of  the  Gentiles,  for  whom  they  more  particularly  wrote. 

19.  The  perfect  r\yyiKe  has  the  sense  of  the  present ;  and  the  form 
of  expression,  which  was  used  by  the  Baptist,  by  Christ  himself 
(Matt.  iv.  17.),  and  his  disciples  (x.  7.),  was  dropt  after  his  resurrec- 
tion, when  his  kingdom  ioos  come.  See  Matt,  xxviii.  18.  John  xvii.  1. 

20.  The  prophecy  from  Isai.  xi.  3.  refers  primarily  to  the  return  of 


CHAPTER   III.  37 

the  Jews  from  their  captivity  in  Babylon,  under  the  image  of  a 
herald  commanding  a  road  to  be  made,  along  which  the  Lord,  their 
deliverer,  would  conduct  them  home.  There  is  an  allusion  to 
the  pioneers,  who  were  sent  forward  by  Eastern  princes,  to  level  the 
impediments  which  might  obstruct  the  passage  of  their  troops. 
SI.  With  cpwvt}  supply  aKoverai.  So  again  in  v.  17.  22.  The 
Baptist's  raiment  was  not  made  of  cloth  of  that  fine  texture  which 
we  call  camlet,  but  of  a  coarser  material  from  the  long  shaggy  hair 
of  the  camel.  Such  raiment,  together  with  the  leathern  girdle,  had 
been  formerly  worn  by  Elijah  and  other  antient  prophets.  See 
2  Kings  i.  8.  Zech.  xiii.  4.  23.  For  dicpideg,  Epiphanius  has 
eyxpldeg,  cakes;  Bucer  proposed  Kapiceg,  squills;  and  Stephens 
dicpacee,  wild  pears :  but  a  species  of  locust  was  eaten  by  the  Jews 
(Lev.  xi.  22.),  and  also  by  the  ^Ethiopians  (Plin.  N.  H.  vi.  35.). 
Dr.  Shaw  mentions  that  they  are  still  an  article  of  food  in  the  East, 
and  when  fried,  not  unlike  in  taste  to  a  "  fresh-water  cray  fish." 
24.  Travellers  in  Palestine  speak  of  large  quantities  of  honey,  de- 
posited by  wild  bees  in  clefts  of  rocks  and  hollow  trees,  which  in  the 
summer  bursts  from  the  comb,  and  may  be  procured  in  great 
abundance.  Josephus  calls  the  country  near  Jericho  %wi°a  H&i-t- 
TorpcHpoc.  The  palm  honey,  a  syrup  obtained  from  dates,  men- 
tioned also  by  Josephus,  is  stated  by  Pliny  (N.  H.  xxiii.  4.)  to 
have  been  unwholesome.  2o.  Independently  of  his  dress,  John 
resembled  Elijah  in  "  spirit  and  in  power"  (Luke  i.  17.),  in  his 
zeal  for  spiritual  religion,  and  his  powerful  denunciations  against 
hypocrisy  and  vice.    Compare  1  Kings  xviii.  21.  sqq. 


Vv.  V — XII.  26.  Trdaa  rj  -Trepi^wpog.  Is  7ra<ra  to  be 
used  with  any  limitation,  what  is  understood  with  7repi- 
X<>*pog,  and  how  is  the  expression  applied  ?  27.  Trace 
the  course  of  the  Jordan,  and  mention  the  tract  of  land 
which  is  here  intended  ?  28.  What  are  the  original 
and  applied  meanings  of  the  verb  ftaTrrl^eiy  ?  29. 
Did  John  baptize  by  immersion  or  otherwise  ?  30. 
What  import  would  the  Jews  attach  to  the  rite,  and 
would  they  regard  confession  of  sins  as  a  necessary  part 
of  it?  31.  In  what  sense  is  the  compound  eijo^ioXoyou- 
/jievoi  employed,   and   is  auricular   confession   intended  I 

E 


38  CHAPTER    III. 

32.  What  do  you  understand  by  the  expression  yevvrj- 
/uara  cx1^*'  ?  an&  can  you  remember  anything  like  it  in 
classical  Greek?  33.  What  is  the  opyj;  fjieXkovar)  here 
predicted,  and  when  did  it  arrive  ?  34.  Illustrate 
the  phrases  KapTzov  izoieiv,  and  fxi)  loinre  Xeyeiv  ev  kavroig. 
35.  To  what  prejudices  does  the  Baptist  allude  in  the 
words,  Trarepa  lypiitv  tov  'A/3paaju  ?  36.  What  is  the 
import  of  the  expression  £k  nov  \iBm>  tovtiov,  k.  t.  X.  ? 
37.  Explain  the  particles  ijdn  U  kcu,  and  point  out  the 
remarkable  energy  of  the  Baptist's  language.  38. 
Apply  the  similitude  r\  dllvr\  k.  t.  X.,  to  the  preaching  of 
our  Lord.  39.  Point  out  the  difference  between  the 
baptisms  of  John  and  Jesus,  and  the  superiority  of  the 
latter.  40.  What  is  the  import  of  the  words  ev  vdart 
elg  [xe-dvoiav,  and  the  force  of  the  preposition  ip  ?  41. 
Is  there  any  particular  propriety  in  the  expression  6 
ipXOfJtevog,  as  applied  to  Christ  ?  42.  In  what  sense  is 
iKai'dg  here  used  ?  43.  What  does  rd  viro^ri^aTa  fiatr- 
7-ao-at  imply,  and  what  is  the  equivalent  form  employed 
by  the  other  Evangelists  ?  44.  To  what  does  John 
allude  in  speaking  of  Christ's  baptism?  45.  Explain 
the  allusions  in  the  agricultural  simile,  ov  to  tttvov 
k.  r.  X. 

Vv.  V — XII.  26.  The  sense  of  Tcaoa  must  be  limited  to  a 
great  part ;  as  in  Matth.  iv.  8.  24.  x.  22.  Mark  i.  37.  Luke  vii.  29. 
John  xii.  32.  Acts  iv.  21.  and  elsewhere.  With  Trepix^poq  supply 
yrj.  By  a  common  figure,  the  country  is  put  for  the  inhabitants. 
27.  The  river  Jordan  is  the  eastern  boundary  of  Judaea.  Rising  in 
Mount  Lebanon,  it  pursues  a  subterranean  course  southward,  till  it 
bursts  forth  with  some  violence,  at  a  distance  of  fourteen  miles  from 
its  source,  near  Caesarea  Philippi.  Thence  it  flows  in  the  same 
direction,  traversing  the  lakes  Merom  and  Gennesareth ;  and,  after  a 
course  of  nearly  one  hundred  and  twenty  miles,  empties  itself  into 
the  Dead  Sea.     It  should  seem  that  the  tract  of  country  here 


CHAPTER   III.  39 

intended,  was  that  called  the  plain  of  Jordan.  See  Gen.  xiii.  10. 
Joseph.  B.  J.  v.  27.  28.  In  its  primary  sense,  the  verb  ficnrTiZeiv 
signifies  to  dye,  or  stain.  Compare  Ezek.  xxiii.  15.  lxx.  Hence,  to 
dip,  as  the  body  or  finger,  into  water  or  any  other  liquid ;  and, 
consequently,  not  necessarily  to  immerse.  See  Numb.  xix.  18.  Dent, 
xxxiii.  24.  1  Sam.  ix.  27.  2  Kings  v.  14.  Ruth  ii.  14.  In  the  New 
Testament,  it  sometimes  means  simply  to  wash  (Mark.  vii.  4.),  and 
it  has  the  metaphorical  sense  of  immersion  in  calamity,  in  Matt.  xx. 
22.  See  also  Luke  xii.  50.  and  compare  Ps.  xlii.  7.  Dan.  ix.  26.  So 
Virg.  Mxi.  vi.  512.  His  mersere  mails.  With  few  exceptions,  however, 
it  is  applied  to  the  rite  of  baptism,  however  administered.  29. 
Though  the  word  does  not  necessarily  imply  the  fact,  still  the  mode 
of  expression  plainly  indicates  that  John's  was  a  baptism  by  immer- 
sion. 30.  From  their  previous  acquaintance  with  the  rite,  the 
Jews  would  look  upon  John's  baptism  as  an  external  ceremony  signi- 
ficant of  internal  purification,  and  they  would  regard  confession  of 
sins  as  an  essential  part  of  it.  See  Lev.  xvi.  21.  31.  The  compound 
verb  iZopoXoyeiaQai  has  here  the  sense  of  the  simple  verb;  and  so 
in  Joseph.  Ant.  vin.  40.  It  is  clear,  if  only  from  the  number  of  the 
persons  baptized,  that  auricular  confession  cannot  be  intended.  32. 
In  the  expression  yevvijpara  e\i^vJiv,  there  is  probably  an  allusion  f 
to  Gen.  iii.  15.,  where  wicked  men  are  called  the  seed  of  the  serpent. 
There  are  similar  phrases  in  the  Greek  Tragic  writers.  Soph.  Trach. 
1115.  deivijQ  ix^vijg  Ope/xfia.  Compare  Ant.  531.  iEsch.  Choeph. 
243.  Eur.  Ale.  309.  33.  By  oyptj  fieXXovan  is  not  here  meant 
eternal  punishment ;  but  the  dicine  indignation  shortly  about  to 
burst  upon  those  who  rejected  the  Messiah.  It  was  manifested  about 
forty  years  afterwards  in  the  destruction  of  Jerusalem.  34.  The 
phrase  K.ap-6v  Troieiv  is  a  Hebraism.  See  Gen.  i.  11.  In  pi)  SoZnrs 
Xeyeiv,  the  verb  So^re  is  redundant.  Compare  Matt.  xx.  25.  with 
Mark  x.  42.  That  Xeyeiv  iv  eavrolg  is  equivalent  to  diavoelv 
appears  from  the  fact,  that  both  expressions  are  used  in  the  lxx.  for 
the  same  Hebrew  word.  See  2  Sam.  xxi.  16.  Esth.  vi.  6.  35.  Upon 
their  boasted  descent  from  Abraham,  the  Jews,  as  it  appears  from 
numerous  passages  in  the  Talmud,  grounded  a  presumption  of  irre- 
versible salvation.  36.  Nothing  more  perhaps  is  meant  by  the 
words,  dvvarai  6  O.  e'/c  tujv  XiOwv  tovtujv  k.  t.  a.,  than  a  proverbial 
affirmation  of  God's  omnipotence ;  though  some  have  thought  that 
there  is  an  allusion  to  the  call  of  the  Gentiles,  who  worshipped  stories, 
to  serve  the  living  God.  37.  Render  ?/cjj  Ce  icai,  and  even  now. 
The  language  is  here  extremely  forcible,  and  seems  to  point  at  a 
period  of  retribution  on  the  very  eve  of  commencem  ent.     Thus  also 


40  *        CHAPTER   III. 

the  verbs  Keirai,  eoroVrerai,  fidWerai,  in  the  present,  followed  by 
SiaKaOapiei,  &c.,  in  the  future,  indicate  actually  impending  punish- 
ment, though  doubtless  typical  of  that  of  the  last  day.  38.  An 
axe  laid  to  the  root  of  a  tree,  indicates  a  preparation  to  fell  it ;  and 
the  similitude  implies  that  our  Lord's  preaching  would  be  of  the 
most  effective  and  searching  character,  so  as  either  to  save  the 
penitent,  or  doom  them  to  perdition.  39.  See  on  the  Acts,  ch.  i. 
qq.  32,  33.  40.  The  words  iv  vdari  eig  fierdvotav  denote  the 
manner  and  the  import  of  baptism ;  wherein  the  washing  of  water 
is  emblematic  of  the  purification  of  the  soul  by  repentance.  Of  the 
force  of  the  preposition  iv,  see  on  Acts,  ch.  iv.  qu.  17.  41.  It  was 
customary  with  the  Jews  to  designate  their  expected  Messiah,  by  the 
title  6  epxouevog,  with  reference  to  Dan.  vii.  13.  Habb.  ii.  3.  42. 
The  adjective  iicavog  is  here  used  in  the  sense  of  d^iog.  Compare  Herod. 
viii.  3G.  Dion.  Hal.  n.  65.  43.  To  carry  away  a  person's 
sandals,  rd  vTrodijuara  fiaoTaoai,  was  a  servile  office,  though  some- 
times performed  by  disciples,  as  a  mark  of  respect  for  their  teachers. 
Hence-tfWKt  sandaligeriiA,  in  Plaut.  Aul.  ill.  5.  28.  Compare  Joseph. 
Ant.  vi.  13.8.  Ter.  Heaut.  1.72.  Mark  (i.  7.)  and  Luke  (iii.  16.)  use  the 
equivalent  expression  Xvcrai  rov'tfiavTa  rwv  vTrodnndriov.  44.  The 
effusion  of  the  Spirit  on  the  day  of  Pentecost  is  the  event  which  John 
describes  as  a  baptism  iv  irv.  ay.  /cat  irvpi.  It  is  said  to  be  with 
fire,  in  respect  of  its  energy  and  copiousness,  and  the  fiery  tongues 
which  marked  the  descent  of  the  Holy  Ghost.  45.  By  rrrvov  is 
probably  meant,  not  the  agricultural  instrument  called  a  fan,  but 
the  antient  winnoiving  shovel,  by  which  the  grain  was  thrown  into 
the  air,  and  the  wind  allowed  to  drive  the  chaff  towards  a  fire, 
prepared  at  a  short  distance  for  burning  it.  This  process  readily 
explains  the  allusions  in  the  text,  as  emblematic  both  of  the  temporal 
and  eternal  punishment  of  the  unbelieving  Jews.  J  ^^  ( 

Vv.  XIII— XVII.       46.    Does  tote  mark  the  time 
accurately?       47.  How   is   rov   (jcnrTiadfjvai  governed? 

48.  Point  out   the   import  of  the  imperfect    SlekuXvev. 

49.  Reconcile  John's  hesitation  with  his  subsequent 
declaration  that  he  "  knew  not"  Jesus  ?  50.  Illustrate 
the  elliptical  expression  dfyee.  apn.  51.  What  do  you 
understand  by  the  words  TrXnpuxrai  Traaav  diKawo-vvrjv  ? 
52.    Do  we  read  of  any  one  else  who  witnessed  the  same 


CHAPTER   III.  41 

appearance  as  that  which  attended  the  baptism  of  Jesus  ? 

53.  What  is  the  import  of  the  expression  wo-el  -rep  tore  pav  1 

54.  How  did  the  Jews  designate  the  voice  heard  on  this 
occasion,   and   under   what   forms    was  it    vouchsafed  ? 

55.  Mention  any  other  forms  of  supernatural  communi- 
cation under  the  Old  Covenant.  56.  Is  evcoke'iv  tv  tivi  a 
classical  phrase ;  if  not,  what  is  it ;  and  whence  the 
use  of  the  aorist  ?  57.  What  is  the  import  of  dyannTog 
as  applied  to  Christ,  and  what  is  the  force  of  the 
article  ? 

Vv.  XIII — XVII.  46.  Without  indicating  the  precise  time  of  the; 
occurrence,  the  particle  Tore  merely  points  to  the  period,  during  which 
John  was  baptizing.  47.  With  rov  fiairTiodijvai  there  is  the  usual 
ellipsis  of  evaKa.  48.  By  cieKoiXvev,  in  the  imperfect,  the  wish, 
rather  than  the  act,  is  denoted  :  as  in  Josh.  xxiv.  9.  Luke  iv.  42. 
Eur.  Ion.  1326.  Compare  also  Matt,  xxvii.  34.  with  Ma  rk  xv.  23. 
49.  Since  John's  hesitation  implies  a  knowledge  that  Jesus  was  the 
Christ,  his  subsequent  declaration  (John  i.  31.)  must  be  understood  to 
mean  that  the  knowledge,  divinely  communicated  when  Christ  applied 
for  baptism,  was  immediately  confirmed  by  the  promised  sign  of  the  dove 
descending  upon  him  in  the  sight  of  the  multitude.  50.  The 
particle  c'ipti  is  simply precative ;  and  ue  should  probably  be  supplied 
after  dtyec,  as  in  Judg.  xvi.  26.  lxx.  Hence  the  expression  will 
mean,  Let  me,  I  pray,  have  my  desire.  51 .  Unless  our  Lord 
refers  to  his  entering  upon  his  mission  at  the  legal  age  (Exod.  xxix. 
4.),  the  expression  tt\.  tt.  cacaiotrvvijv  may  record  his  sanction  to 
John's  baptism,  as  an  appropriate  institution,  though  the  former 
explanation  seems  preferable.  Similar  phrases  are  Troielv  rd  cacauo- 
fiara  (Deut.  vi.  24.),  <pv\daaeaQai  rd  ciKanop,ara  (Deut.  xxvi.  17.). 

52.  The  martyr  Stephen  also  saw  the  heavens  opened  (Acts  vii.  56.). 

53.  We  are  not  to  understand  by  the  expression  (ocrei  Trepirrrepav, 
that  the  Spirit  descended  in  the  form  of  a  dove,  but  with  the  hovering 
motion  of  that  bird.  Compare  Virg.  iEn.  v.  216.  54.  The  voice 
from  heaven,  which  was  heard  at  our  Lord's  baptism,  seems  to  have 
been  the  Bath  Col,  or  daughter  of  the  voice,  to  which  four  distinct 
forms  have  been  attributed :  a.  Whispered  (John.  iv.  16.) ;  b. 
Subdued,  but  articulate  (Exod.  xxv.  22.  Numb.  vii.  69.) ;  c.  In  the 
ordinary  tone  of  the  human  voice  (1  Sam.  iii.  4.) ;    d.  Deep,  loud, 

e2 


.-•' 


42  CHAPTER   IV. 

and  accompanied  by  thunder  (Acts  ix.  5.).  Some  have  thought  it 
real ;  others  a  vivid  mental  impression.  A  memorable  intance  of  it 
is  that  recorded  in  Joseph.  Ant.  vi.  5.  3.  55.  Besides  the  Bath 
Col,  six  other  modes  of  divine  communication  are  mentioned  in 
Scripture : — dreams  ;  waking  apparitions  ;  sleeping  visions ;  Urim 
and  Thummim ;  spoken  revelations ;  and  exstacies.  56.  The 
phrase  evdoKeiv  ev  tivi  is  not  classical,  but  Hebraistic.  Compare 
2  Sam.  vii.  14.  Ps.  xliv.  4.  Isaiah  xlii.  1.  An  habitual  act  is  indi- 
cated by  the  aorist.  57.  It  has  been  thought  that  dyannroQ,  as 
compared  with  fiovoyevrJQ  in  John  i.  14.,  may  mean  only-begotten ; 
and  the  same  meaning  has  been  assigned  to  the  word  in  Horn.  II.  Z. 
401.  There  is  no  sufficient  reason  however  for  rejecting  the  primary 
signification  of  the  word  ;  and  the  proposed  rendering  would  be 
tautologous  in  Horn.  Od.  B.  365.  fxovvog  e'wv  dyaTrqrog.  The  article 
fixes  the  appellation  to  the  Messiah,  kcit  e%oxrjv.  9  '  tt  ,  j  o  £~£~  * 


CHAPTER   IV. 

Vv.  I,  II.  1.  In  what  wilderness  is  the  temptation  of 
Christ  supposed  to  have  taken  place  ?  2.  Had  any 
remarkable  personages  of  the  Old  Covenant  furnished  a 
type  of  our  Lord's  fast  in  the  same  situation  ?  3.  Men- 
tion any  other  events  which  are  recorded  in  the  Old 
Testament  to  have  lasted  forty  days.  4.  What  were 
the  principal  Jewish  fasts,  and  what  the  occasions  of  their 
observance  ?  5.  Is  any  season  set  apart  in  the  Chris- 
tian Church  to  commemorate  our  Lord's  fast  of  forty 
days  ?  6.  Is  fasting  then  still  a  Christian  duty  ;  and, 
as  such,  enjoined  in  the  Church  ?  7.  Give  St.  Paul's 
reasons  why  God  suffered  Christ  to  be  tempted;  and 
shew  that  the  transaction  was  not  visionary,  but  real. 
8.  St.  Matthew  and  St.  Luke  having  recorded  the  three 
temptations  in  different  order,  which  appears  to  be  the 
correct  arrangement,  and  whence  arose  the  discrepancy  ? 


CHAPTER    IV.  43 

9.  Does  tote  correctly  indicate  the  period  of  our  Lord's 
temptation  ?  10.  What  is  the  derivation  and  meaning  of 
the  word  ctdficXog ;  and  how  is  its  applied,  distinguished 
from  its  appellative,  signification?  11.  Can  Wo  tov 
WvevpaTOQ  be  understood  of  the  evil  Spirit?  12.  How 
is  avi^Ov]  to  be  understood?  13.  Give  the  derivation 
and  exact  meaning  of  vrjareveiv,  and  mention  some  com- 
pounds of  like  formation. 

Vv.  I,  II.  1.  It  has  been  thought  that  a  wild  and  mountainous 
tract,  north  of  the  road  from  Jerusalem  to  Jericho,  was  the  scene  of 
our  Lord's  temptation  ;  from  the  duration  of  which  it  has  been 
called  Quarantaria :  but  it  is  more  likely  to  have  occurred  in  the 
desert  of  Sinai.  2.  There  it  was  that  Moses  and  Elijah  fasted 
each  for  the  same  period ;  and  their  fast  was  doubtless  typical  of 
that  of  Christ.  See  Exod.  xxxiv.  28.  1  Kings  xix.  8.  Heb.  ii.  17. 
iv.  15.  3.  Besides  these  fasts,  several  other  events  are  remarkable 
for  having  continued  forty  days  : — the  flood,  for  instance;  the  fast 
of  the  Ninevites,  and  the  time  of  purification  after  childbirth.  It 
is  recorded  also  that  Pythagoras  took  no  food  for  forty  days  before 
his  death.  See  Diog.  L.  vin.  40.  There  is  also  a  tradition  that 
Adam  was  tempted  forty  days  in  Paradise.  4.  The  Jews  had  only 
one  fast  in  the  year  of  divine  institution,  called  the  Great  day  of 
Expiation,  and  held  on  the  tenth  day  of  the  month  Tisri.  On  this 
day  the  High-priest  entered  the  Holy  of  Holies,  and  made  atonement, 
by  the  sprinkling  of  blood,  for  the  sins  of  the  people  (Lev.  xvi.  29. 
xxiii.  27.).  They  had,  however,  four  annual  fasts,  not  of  divine 
authority,  which  they  observed  in  the  fourth,  fifth,  seventh,  and 
tenth  months,  in  commemoration  of  the  capture  of  Jerusalem  by  the 
Chaldaeans  (Jerem.  lii.  6.),  of  the  burning  of  the  temple  (Zecb,  vii. 
3.),  of  the  death  of  Gedaliah  (Jer.  xli.  4.),  and  of  the  commencement 
of  the  seige  of  Jerusalem  by  Nebuchadnezzar  (Zech.  viii.  19.).  There 
were  also  a  multitude  of  occasional  fasts  ;  not  to  mention  that  the 
Pharisees  were  in  the  habit  of  fasting  twice  in  the  week  (Luke  xviii. 
12.).  5.  In  the  Christian  Church  the  season  of  Lent  is  set  apart  to 
commemorate  our  Lord's  fast  in  the  wilderness.  6.  Neither  Christ 
nor  his  apostles  have  left  any  positive  precept  in  regard  to  fasting; 
but  it  is  clear  both  from  their  teaching  and  example  that  they  con- 
sidered it  a  devout  and  salutary  exercise.  Hence  it  was  early 
practised  in  the  Church  ;   and  certain  fixed  seasons,  as  the  Ember* 


44  CHAPTER   IV. 

days,  are  still  appointed  for  the  purpose.  7.  St.  Paul  teaches  that 
Christ  was  "  to  be  tempted  in  all  points  like  as  we  are,"  by  the 
"  lust  of  the  flesh,  the  lust  of  the  eyes,  and  the  pride  of  life,"  in  order 
that  having  "  borne  our  infirmities,"  he  might  have  the  greater  com- 
passion for  us  in  succouring  them  that  are  tempted,  and  "  making 
intercession  to  God  for  them."  See  Heb.  ii.  15.  iv.  14.  That  the 
temptation  was  a  real  transaction  is  manifest.  A  vision  of  forty  days 
duration  almost  exceeds  the  bounds  of  probability ;  neither  is  it 
possible  that  the  feeling  of  hunger  could  be  ideal,  nor  would  it  have 
been  necessary  to  ascend  a  lofty  mountain  in  order  to  behold  an 
illusory  vision.  8.     Though    a  matter  of  no  great  importance, 

the  precision  indicated  by  the  use  of  rore  and  -rrdXiv,  and  the  state- 
ment that  Satan  departed  after  the  last  temptation,  seem  to  point 
out  St.  Matthew's  as  the  correct  order  of  events.  St.  Luke  places 
the  second  trial  last,  as  of  greater  force  with  Gentile  readers,  who 
would  regard  the  refusal  of  so  great  a  display  of  divine  power  as  far 
exceeding  any  thing  conceivable  in  the  character  of  the  pagan  deities. 
9.  St.  Mark  (i.  12.)  observes  that  our  Lord's  temptation  took  place 
immediately  after  his  baptism  ;  so  that  Tore  does  correctly  intimate 
the  period  of  that  event.  10.  From  8iaj3d\\eLv,  to  accuse,  or, 
rather,  to  calumniate,  Sid(3o\og  signifies  properly  an  accuser  or 
slanderer ;  in  which  latter  sense  it  is  used  as  an  appellative  in 
1  Tim.  iii.  3.  9.  More  generally,  however,  in  the  New  Testament, 
it  answers  to  the  Hebrew  word  Satan,  the  name  of  the  great  accuser 
and  enemy  of  mankind  (Job  vi.  12.).  In  this  sense  it  takes  the 
article ;  and  thus  also  6  Treipd^cov,  6  7rovnpoQ,  and  other  terms, 
by  which  the  devil  is  designated  /car'  eZoxrjv.  11.  From  the 
whole  tenor  of  scripture,  it  is  clear  that  vtco  tov  TrvevfiaroQ  can  only 
be  said  of  the  Holy  Spirit.  12.  The  verb  dvijx^"  has  the  mere 
force  of  the  simple  verb ;  since  Luke  has  rjyero.  13.  As  derived 
from  vi]  and  eaOieiv,  the  words  vnvreveiv,  and  vt\<stiq,  denote 
abstinence  from  food,  or  fasting.  Similar  compounds  are  vrjyperog, 
vrjiriog,  vnvefiLa,  &c. 

Vv.  Ill — XI.  14.  To  what  is  6  Tretpdfav  equivalent, 
and  is  it  a  classical  idiom  ?  15.  What  do  the  different 
titles  applied  to  the  Tempter  in  each  successive  tempta- 
tion indicate?  16.  What  is  the  import  of  the  term 
vlog  tov  Qeov,  and  is  it  affected  by  the  omission  of  the 
article?        17.    In  what  sense  is  et7re  here  used;  is  it 


CHAPTER   IV.  45 

frequently  so  employed ;  and  how  is  aproi  to  be  rendered  ? 

18.  What  was  the  Tempter's  object  in  his  first  assault? 

19.  How  does  the  text,  quoted  by  Christ  in  reply,  bear 
upon  the  point?  20.  Where  is  it  to  be  found,  and 
upon  what  occasion  was  it  spoken?  21.  Quote  a 
parallel  text  from  the  Apocrypha.  22.  What  do  you 
understand  by  the  word  7rapaXafj.l3a.veiv  1  23.  Quote 
other  passages  in  which  Jerusalem  is  called  the  holy  city, 
and  give  from  Chrysostom  and  Jerome  the  reason  of  the 
appellation.  24.  Can  you  instance  any  other  cities 
which  have  been  similarly  designated  by  heathen  writers? 
25.  What  are  the  senses  of  toTtipt  in  the  New  Testament, 
and  which  of  its  tenses  are  transitive  and  intransitive 
respectively  ?  26.  What  do  you  understand  by  ro 
TTTtpvyiov  rod  lepov,  and  what  does  the  article  indicate  ? 
27.  Distinguish  between  6  vaoq  and  to  lepov.  28.  What 
is  the  object  of  the  second  temptation,  and  where  occurs 
the  text  which  is  perverted  in  support  of  it  ?  29.  Ex- 
plain the  expressions  em  yeipuv  aipeiv,  and  ttpogkottteiv 
TTpog  \idov  rov  -Kola.  30.  Where  is  the  scripture  found, 
by  which  our  Lord  repelled  this  temptation?  31. 
What  species  of  temptation  does  the  verb  eoreipa£a»> 
denote,  and  how  does  the  quotation  repel  the  devil's 
attack  ?  32.  To  what  mountain  is  our  Lord  supposed 
to  have  been  transported,  in  order  to  meet  the  third 
temptation  ?  33.  What  do  you  understand  by  TcLaac 
tclq  fiacriXeiaQ  rov  Korrjiov  ?  34.  Shew  that  kogjioq  is 
sometimes  limited  in  sense  to  Judcea,  as  well  as  the 
corresponding  word  employed  by  St.  Luke?  35.  In 
what  character  has  it  been  thought  that  Satan  presented 
himself  to  Christ,  and  how  did  the  object  sought  by  this 
third  temptation  unveil  it  ?        36.  Whence  did  our  Lord 


46  CHAPTER   IV. 

cite  the  text  by  which  he  indignantly  repelled  this  assault  ? 
37.  What  are  the  general  and  scriptural  meanings  of  Aar- 
peveiv  and  Xarpeta  1  38.  Explain  and  illustrate  the  verb 
diaKoveiv,  and  thence  deduce  the  nature  of  the  service 
rendered  by  the  angels  to  Christ. 

Vv.  Ill — XI.  14.  By  an  idiom,  frequent  in  classical  Greek, 
6  "xeipdZ,u)v  is  put  for  6  ireipao-rrjg.  So  in  Herod.  I.  120.  oi  yeivd- 
fievoi  for  oi  yoveTg.  15.  Satan  seems  to  be  designated  with  respect 
to  his  threefold  character  of  tempter,  accuser,  and  adversary. 
16.  It  was  a  Jewish  persuasion  that  their  Messiah  was  to  be  the  son 
of  God }  and  to  this  effect  6  vlog  rov  Qeov,  and  vlog  Qeov,  are  used 
indifferently.  Many  passages  tend  to  prove  that  the  presence  of  the 
article  does  not  affect  the  sense  of  the  expression.  Compare  Matt, 
xxvii.  40.  43.  Mark  i.  1.  Luke  i.  35.  John  x.  36.  Rom.  i.  4.  The 
reason  why  we  meet  with  cry  el  6  vlog  rov  Qeov  and  o~v  el  vlog  rov 
Qeov,  is,  that  two  principles  interfere.  After  verbs  substantive  the 
article  should  be  omitted ;  but  where  a  pronoun  precedes,  it  is  not 
unfrequently  inserted.  [See  Middleton.]  17.  Here,  and  elsewhere 
frequently,  eiirelv  signifies  to  command.  Compare  Matt.  xx.  21. 
Luke  iv.  3.  x.  40.  Eur.  Hec.  552.  Iph.  A.  95.  Thucyd.  Til.  29. 
So  also  dlcere  in  Sil.  Ital.  ix.  474.  Without  the  article,  dproi 
should  be  rendered,  not  bread,  but  loaves ;  as  opposed  to  \i9oi, 
stones.  18.  It  was  the  object  of  the  devil's  first  assault,  to  induce 
Christ  to  distrust  the  power  of  God  to  sustain  him,  under  the  pres- 
sure of  hunger,  without  food.  19.  Hence  it  was  properly  repelled 
by  the  text  quoted,  which  inculcates  the  superior  advantage  of 
relying  on  God's  providence,  to  an  anxious  concern  for  the  supply  of 
the  necessaries  of  life.  20.  It  contains  a  promise  of  support  to  the 
Israelites  in  the  Wilderness,  and  will  be  found  in  Deut.  viii.  3. 
21.  There  is  a  parallel  passage  in  Wisd.  xvi.  26.  22.  The  verb 
7rapa\apj3dveiv  signifies  to  take  tvith  one;  not,  as  some  have 
thought,  to  transport  through  the  air.  iElian.  V.  H.  xi.  18. 
rrapa\ri(p9eig  vtto  UXdrojvog  etc  to  av\nroGiov.  See  also  Numb, 
xxii.  41.  lxx.  Matt.  i.  20.  24.  Compare  Luke  iv.  5.  9.  23. 
Jerusalem  is  called,  icar'  e%oxi]v,  the  Holy  City,  in  Isai.  xlviii.  2. 
Jerem.  xi.  1.  and  in  Josephus  frequently ;  because,  says  Chrysostom, 
eiceWev  rj  Trr]yii)  rr\g  evcrefieiag,  /ecu  rijg  Oeoyvuxriag  at  pi£ai  icai  at 
dpx0-'1-  And  Jerome  :  Vocatur  civitas  sancta  ad  distinct ione?n 
omnium  civltatum,  quoe  tunc  idolis  serviebant ;  in  hac  enirn  sola 


CHAPTER    IV.  47 

fuit  Tern/plum,  et  unius  Del  cultus  et  vera  religio.  24.  Homer 
has,  in  like  manner,  "I\iov  tepov,  and  Athens  is  called  tepd  7ro'\i?, 
in  Arist.  Pac.  103-4.  25.  In  the  New  Testament  the  transitive 
senses  of  'itrrtffti  are  to  place,  to  appoint,  and  to  weigh  out,  as  the 
antients  did  money ;  and  intransitively  it  signifies  to  stand.  The 
tenses  assigned  to  the  former  usage  are  the  present,  imperfect,  aor.  1. 
and  f ut.  1  ;  and  to  the  latter,  the  perfect,  pluperfect,  and  aor.  2. 
For  examples,  see  Matt.  x.  3.  xii.  46,  47.  xiii.  2.  xxvi.  15.  Luke 
ix.  47.  xix.  8.  John  i.  2G.  viii.  44.  Acts  i.  23.  viii.  38.  xvii.  31. 
xxvi.  22.  26.  The  precise  meaning  of  Trrepvytov  cannot  be  de- 
termined, but  the  article  indicates  something  monadic,  and  therefore 
not  a  pinnacle.  Possibly  the  roof  of  the  great  eastern  porch  may 
be  intended.  See  Joseph.  Ant.  xv.  11.5.  27.  By  o  vaog  is  meant 
the  holy  place,  or  sanctuary ;  which  was  comprised  within  to  tepov, 
the  temple.  28.  The  object  of  the  second  temptation  was  precisely 
the  reverse  of  the  first,  and  intended  to  induce  a  spirit  of  presump- 
tion. It  is  supported  by  a  misapplication  of  Psal.  xci.  11,  12.  29. 
In  the  expression  eVi  yetpdv  alpeTv,  there  is  an  allusion  to  a  nurse's 
care  for  her  child.  Compare  Xen.  Cyr.  vn.  5.  50.  The  phrase 
irpotJKOTTeiv  irpoq  \i9ov  tov  TcoSa  is  proverbial  of  falling  into 
danger  or  difficulty.  30.  Our  Lord  repelled  this  temptation  by  citing 
Deut.  vi.  16.  31.  The  verb  eKiretpd^etv  signifies  to  maJte  trial  of, 
or  to  put  to  the  test.  Compare  Gen.  xxii.  1.  Exod.  xvii.  2.  7. 
Numb.  xiv.  22.  Psal.  xcv.  8.  To  risque  an  unnecessary  danger,  is 
to  trifle  wish  God's  protecting  providence,  and  tempt  Him  to  with- 
draw his  aid.  32.  It  seems  probable  that  our  Lord's  third  tempta- 
tion took  place  on  Mount  Nebo  ;  the  same  from  which  Moses  was 
permitted  to  view  the  promised  land  (Deut.  xxxiv.  1.).  33.  No- 
thing more  seems  to  be  implied  in  the  words  Ttdaag  rag  (3.  t.  Kovpov, 
than  the  kingdoms  of  Judcea.  34.  To  this  sense  the  word  Koopoq  is 
frequently  limited  in  the  New  Testament,  as  well  as  the  correspond- 
ing term  jj  oUovpevn,  which  is  used  in  Luke  iv.  1.  Compare  Luke 
xxi.  20.  Acts  xi.  28.  Rom.  iv.  13.  35.  Some  have  thought  that 
the  devil  presented  himself  to  Christ  as  an  angel  of  light ;  but  in 
this  third  temptation  he  threw  off  the  mask,  and  was  indignantly 
spurned  by  our  Lord  at  the  very  mention  of  idolatry.  36.  The 
text  employed  to  silence  the  Tempter  on  this  occasion  is  from 
Deut.  vi.  13.  x.  20.  37.  Properly  the  words  Xarpeve.iv  and  Xarpeia 
are  used  of  any  service  whatsoever ;  but  in  the  New  Testament  of 
divine  worship  only.  Compare  Luke  i.  74.  ii.  37.  iv.  8.  Acts  vii.  42. 
38.  The  verb  cuiKovelv  signifies  generally  to  minister,  but  more 
particularly  to  serve  at  table :   as  in  Matt.  viii.  15.  xxv.  44.     Com- 


48  CHAPTER     IV. 

pare  Matt.  xxii.  13.  John  ii.  9.  Eur.  Cycl.  31.  Anacr.  Carm.  4. 
Jesus  therefore  was  supplied  by  the  angels  with  the  food  which  his 
exhausted  nature  required. 

Vv.  XII— XVI.  39.  Supply  the  ellipsis  with  Traps- 
Sodr).  40.  Where  are  the  particulars  of  John's  im- 
prisonment, and  the  circumstances  which  led  to  it, 
recorded?  41.  Supply  from  the  other  Gospels  the 
events  which  intervened  between  Christ's  temptation  and 
his  settling  in  Galilee  ?  42.  By  what  motive  may  he 
have  been  actuated  in  selecting  Galilee  for  the  com- 
mencement of  his  ministry  ?  43.  Does  any  other 
Gospel  state  the  reason  of  his  quitting  Nazareth  ?  44. 
Where  was  Capernaum ;  why  is  it  called  irapada- 
Xaaaia,  and  why  did  Christ  fix  upon  it  as  his  customary 
place  of  residence  ?  45.  What  is  known  of  its  present 
condition  ?  46.  Mention  some  of  the  principal  miracles 
which  Christ  wrought  there.  47.  By  what  title  is 
Isaiah  generally  designated ;  when  did  he  prophecy,  and 
what  is  known  of  his  history  ?  48.  From  what  part 
of  his  book  is  the  prediction,  here  cited,  taken ;  and  how 
is  it  applied  ?  49.  On  which  side  of  the  Jordan  were 
the  tribes  of  Zabulon  and  Naphthali ;  and  how  is  7rspav 
to  be  understood  ?  50.  Explain  the  words  6Sdv  daXda- 
or)Qy  state  what  sea  is  meant,  and  by  what  other  names 
it  is  known.  51.  What  country  is  meant  by  TaXiXaia 
tS>v  tQviov  ?  52.  What  is  the  probable  import  of 
Kadijffdai  in  this  passage?  53.  Illustrate  the  expres- 
sions with  which  the  prediction  concludes,  and  point 
out  the  peculiar  fitness  of  their  application.  54.  Ad- 
duce similar  instances  of  the  redundancy  of  the  pronoun 

aVTOQ. 


CHAPTER   IV.  49 

Vv.  XII — XVI.      39.   With  icapeSoBi]  there  is  an  ellipsis  of  eig 
<pv\aict]v,   which   is   supplied   in   Acts   viii.   3.   xxii.  4.       40.   The 
particulars  of  John's  imprisonment,  and  the  circumstances  which  led 
to  it,  are  related  in  Matt.  xiv.  3.  sqq.       41.   Immediately  after  his 
temptation,  Christ   rejoined  the   Baptist   at   Bethabara,    converted 
Philip  and  Nathaniel,  turned  water  into  wine  at  Cana,  and  went  up 
to  Jerusalem  at  the  Passover,  prior  to  John's  imprisonment.     On  his 
journey  from  Judrea  into  Galilee,  he  converses  with  the  woman  of 
Samaria  at  Sichem,  cures  the  nobleman's  son  (John  i — iv.),  and, 
after  visiting  Nazareth  (Luke  iv.  14 — 30.),  settles  at  Capernaum. 
42.   It  was  not  from  fear  of  Herod,  to  whom  he  had  given  no  offence 
like  the  Baptist,  but  to  avoid  the  opposition  of  the  priests,  with  the 
Scribes  and  Pharisees,  whose  influence  was  paramount  in  Judaea, 
that  Jesus  commenced  his  public  ministry  in  Galilee.  His  fame  would 
then  precede  him  to  Jerusalem,  and  enable  him  more  effectually  to 
follow  up  the  impression  produced  by  John's  preaching.       43.  Jesus 
quitted  Nazareth,  according  to  St.  Luke  (iv.   14 — 30.),  in  conse- 
quence of  the  disbelief  of  his  fellow-townsmen,  who  sought  to  destroy 
him.       44.    Capernaum  was  situated  at  the  north-west  corner  of 
the  Lake  of  Gennesareth ;  whence,  as  the  Jews  called  any  large  body 
of  water  a  sea,  it  has  the  epithet  7rapa9a\a<jaia.    From  its  being  our 
Lord's  usual  place  of  Nazareth,  it  is  called  his  own  city  (Matt.  ix.  1. 
xvii.  24.);  and  he  was  probably  led  to  take  up  his  abode  there, 
from  its  being  the  centre  of  an  extensive  population,  among  whom 
his  ministry  would  be  likely  to  be  attended  with  success.       45.    Its 
exact  situation  is  unknown  ;  but  the  site  is  supposed  to  be  marked 
by  a  few  mounds  and  deserted  huts,  which  attest  the  fearful  accom- 
plishment of  our   Lord's  prediction  concerning  it  (Matt.  xi.  23.). 
46.  At  Capernaum,  Christ  healed -the  nobleman's  son  (John  iv.  37.), 
Peter's  wife's  mother  (Matt.  viii.  14.),  the  centurion's  servant  (Matt, 
viii.  51.),  and  the  ruler's  daughter  (Matt.  ix.  23.).       47.  From  his 
circumstantial  predictions  of  the  character  and  ministry  of  the  pro- 
mised Messiah,  Isaiah  has  been  emphatically  styled  the  evangelical 
prophet.    He  was  of  the  tribe  of  Judah,  and  sprung  from  a  collateral 
branch  of  the  royal  family.     Entering  upon  his  prophetic  mission  in 
the  last  year  of  Uzziah's  reign  (b.  c.  758),  he  is  generally  believed 
to  have  been  put  to  death  by  order  of  Manasseh,  in  the  first  year  of 
his  reign ;  so  that  he  prophesied  more  than  sixty-one  years.     It  is 
said  that  he  was  sawn  asunder  with  a  wooden  saw ;  and  that  the 
manner  of  his  death  is  alluded  to  in  Heb.  xi.  37.      48.  The  prophecy 
from  Isai.  ix.  1.  relates  primarily  to  the  deliverance  of  the  Jews  by 
the  overthrow  of  the  Assyrians ;  but  it  was  more  fully  verified  in 

F 


/~\ 


50  CHAPTER   IV. 

their  spiritual  deliverance  wrought  by  our  Saviour's  teaching  in 
Galilee.  49.  As  the  tribes  of  Zabulon  and  Naphthali  were  on  the 
same  side  of  Jordan  as  Judsea  and  Jerusalem,  where  Isaiah  pro- 
phesied, itepav  cannot  properly  be  rendered  beyond.  It  answers 
indeed,  in  the  lxx,  to  a  Hebrew  particle,  signifying  indifferently 
on  this  side,  or  on  the  other  side;  so  that,  unless  it  be  translated 
generally  along,  the  context  must  decide  its  import.  Compare  Deut. 
i.  1.  5.  iv.  49.  Numb,  xxxii.  19.  Josh.  xii.  1.  7.  50.  With  odov  9a- 
\d<r<r?jQ  there  is  perhaps  an  ellipsis  of  Kara,  though  it  may  seem, 
from  the  omission  of  the  article,  that  odov  itself  was  regarded  by  the 
lxx  somewhat  in  the  light  of  a  preposition.  The  sea  intended  is  the 
sea  of  Galilee,  called  also  the  Lake  of  Gennesareth,  and  the  Lake 
of  Tiberias,  and,  in  the  Old  Testament  (Numb,  xxxiv.  11.),  the  sea 
of  Chinnereth.  Josephus  (B.  J.  in.  18.)  speaks  of  it  as  being  twelve 
and  a  half  miles  long,  by  five  broad,  and  passing  through  a  country 
of  surpassing  richness  and  beauty.  Pliny  makes  it  sixteen  miles  long, 
and  six  broad.  51.  Galilee  was  divided  into  two  parts,  Upper  and 
Lower.  The  former,  situated  in  the  vicinity  of  Tyre  and  Sidon,  was 
inhabited  by  a  mixed  population  of  Phoenicians  and  other  Gentiles, 
and  thence  called  Ya\.  tojv  iQvuiv.  52.  A  frequent  meaning  of 
Kadrjodai  is  to  abide  or  dwell  (Gen.  xix.  30.  Judg.  iv.  5.  Luke  i.  79.), 
and  so  it  may  be  rendered  here ;  unless  perhaps  it  alludes  to  sitting, 
as  the  usual  posture  of  mourners.  Compare  Job  ii.  13.  Lam.  i.  6. 
Herod.  I.  45.  Ovid  Trist.  iy.  2.  44.  53.  The  terms  okotoq  and 
0wc  are  frequently  employed,  metaphorically,  in  Scripture,  to  denote 
spiritual  ignorance,  and  the  instruction  which  enlightens  it  (John 
iii.  19.  1  Pet.  ii.  9.) ;  and  the  land  and  shadoio  of  death  indicates  a 
spot,  whose  inhabitants  are  dead  in  trespasses  and  sin.  Such  expres- 
sions, therefore,  are  appropriately  applied  to  Galilee,  where  the  people 
were  proverbially  depraved  both  in  mind  and  morals.  54.  Instan- 
ces of  avrog  redundant,  occur  in  Matt.  viii.  1.  5.  ix.  27.  John  xv.  2. 
and  elsewhere  frequently.  So  Xen.  Cyr.  i.  3.  15.  Treipdcofxai  r<£ 
7rd7nr<i>,  dyaQwv  'nnreiov  KpaTiaroq  toy  'nnrevg,  (Tu/ijua^eTv  awry. 

Vv.  XVII— XXII.  55.  What  is  the  import  of 
the  expression  ijpfaro  Knpvaaetv  ?  56.  Had  Jesus 
preached  before?  57.  Why  does  Christ  open  his 
mission  with  the  same  exhortation  as  the  Baptist.  58. 
What  may  be  inferred  from  St.  John's  Gospel  respecting 
the  calls  of  Peter  and  Andrew  ?       59.    Why  was  Simon 


CHAPTER   IV.  51 

called  Peter ;  and  what  is  known  of  the  two  brothers  ? 
60.  What  is  the  import  of  the  similar  phrases,  dtiire  oirimo 
fjiov,  and  aKoXovdeiv  av-w  ?  61.  What  is  implied  in  the 
term  a\ielg  avdpwirwv ;  and  was  it  usual  with  Christ, 
in  the  course  of  his  ministry,  to  profit  by  circumstances 
passing  before  his  eyes  ?  62.  Give  a  brief  account  of 
the  two  sons  of  Zebedee.  63.  On  which  of  his 
disciples  did  Jesus  bestow  any  particular  marks  of  his 
regard  ? 

Vv.  XVII — XXII.  55.  In  the  words  rjpZaro  Ktipvvaciv,  there  is 
a  common  pleonasm  of  the  verb  dpxeaOai.  Compare  Gen.  ii.  3. 
Deut.  iii.  4.  lxx.  Mark  vi.  7.  Luke  iii.  8.  56.  Jesus  had  already 
preached  in  Judiea  (John  iv.  3.),  but  Matthew  has  omitted  this 
portion  of  his  history.  57.  Christ  opens  his  mission  with  the  same 
proclamation  as  the  Baptist,  and  for  the  same  reason  ;  because 
repentance  is  the  groundwork  of  true  Christianity.  \  58.  It  appears 
from  John  i.  41.  sqq.  that  Jesus  had  called  Peter  and  Andrew 
before ;  so  that  their  attendance  upon  him,  prior  to  this  period,  had 
been  only  occasional,  and  admitting  of  the  pursuit  of  their  ordinary 
avocations.  59.  Our  Lord  gave  Simon  the  name  of  Peter,  which  is 
equivalent  to  the  Syro-Chaldaic  word  Cephas,  signifying  a  stone 
(John  i.  42.  1  Cor.  xv.  5.  Gal.  ii.  9.),  as  indicative,  perhaps,  of  that 
firmness  and  constancy,  which  after  the  ascension,  he  exhibited  in 
preaching  the  Gospel.  Of  the  prominent  part  which  he  bears  in 
the  Gospel  History,  and  in  the  Acts  of  the  Apostles,  it  is  unnecessary 
to  speak.  His  presence  at  the  Apostolical  Council  (Acts  xv.  7.)  is 
the  last  incident  respecting  him  mentioned  by  the  sacred  historian  ; 
but  he  afterwards  preached  at  Antioch,  and  probably  in  the  countries 
enumerated  in  the  beginning  of  his  first  Epistle.  He  was  crucified 
at  Rome,  with  his  head  downward,  in  the  year  A.  D.  64.  Andrew, 
the  brother  of  Peter,  is  said  to  have  carried  the  Gospel  into  Scythia  ; 
and,  after  planting  Churches  in  various  places,  to  have  suffered 
martrydom  at  Patrae,  in  Achaia.  60.  Disciples,  among  the  Jews 
were  in  constant  attendance  upon  the  steps  of  their  masters  ;  whence 
the  expressions  cevre  oTriuio  pov,  and  dxoXovQeiv  avrtp,  are  equiva- 
lent to  becoming  a  disciple.  Compare  2  Kings  iii.  19.  Luke  ix.  23. 
61.  In  allusion  to  their  occupation,  and  according  to  his  usual  mode 
of  turning  any  passing  occurrence  to  the  purpose  of  instruction, 
Christ  adapts  the  expression  dXieu;  dv9poj7rajv  to  indicate  the  future* 


52  CHAPTER    IV. 

employment  of  his  new  disciples  in  drawing  men  into  the  net  of  the 
Gospel.  Compare  Matt.  xiii.  47.  There  may  be  a  possible  reference  to 
Jerem.  xvi.  16.  Ezek.  xlvii.  10.  62.  James,  surnamed  the  Elder,  to 
distinguish  him  from  James  the  Less  ;  and  John,  the  Evangelist  and 
author  of  three  Catholic  Epistles  and  the  book  of  Revelation ;  were  the 
sons  of  Zebedee  and  Salome.  The  latter  is  distinguished  in  the  Gospels, 
as  "the  disciple,  whom  Jesus  loved;"  and  both  were  surnamed  by  our 
Lord  Boanerges,  or  sons  of  Thunder  ;  with  reference,  doubtless,  to 
their  energetic  zeal  in  the  ministry  of  the  Gospel.  James  was 
beheaded  by  Herod  Agrippa  (Acts  xii.  2.),  and  John  most  probably 
died  at  Ephesus,  at  the  close  of  the  first  century,  in  the  hundredth 
year  of  his  age.  63.  The  two  sons  of  Zebedee,  and  Simon  Peter,  ^ 
were  objects  of  our  Lord's  especial  favour ;  and  were  admitted  by 
him  to  be  the  exclusive  witnesses  of  the  more  remarkable  events  of 
his  life. 

Vv.  XXIII— XXV.  64.  Supply  the  ellipsis  after 
irepirjyEv.  65.  What  was  the  use  and  probable  origin 
of  synagogues  among  the  Jews ;  and  about  what  time 
did  they  become  common  in  the  country?  66.  Who 
were  privileged  to  teach  in  them  ;  and  how  was  Christ 
authorised  to  do  so?  67.  To  what  does  avrwv  refer? 
68.  Distinguish  between  votroe  and  fjtdkaicia.  69.  In 
what  sense  is  dicofj  here  used;  and  is  there  a  parallel 
usage  in  Latin  ?  70.  What  country  is  here  meant  by 
Syria?  71.  What  is  understood  with  kuku>q  exovrag^ 
72.  Explain  the  terms  fiaffavoig  GWEypfxivovQ,  Saijjtovi- 
ZouevovQ,  (reXrjvia^Ofievovc,  and  TrapaXvTiKOvg.  73.  Prove 
the  reality  of  dsemoniacal  possession.  74.  Where  was 
Decapolis ;  whence  so  called ;  and  what  cities  did  it 
contain  ?  75.  What  was  the  country  nipav  tov 
iopccwov  I 

Vv.  XXIII — XXV.  64.  After  Tvepifiyev  supply  eavrov,  as  in 
Matt.  xxvi.  46.  Mark  i.  36.  65.  The  Synagogues  of  the  Jews  were  places 
of  public  assembly,  set  apart  for  the  worship  of  God,  and  the  reading 
and  exposition  of  the  law  and  the  prophets.  Their  origin  is  unknown ; 
but  probably  they  were  suggested  by  the  difficulty  of  a  frequent  attend- 


CHAPTER    IV.  53 

ance  in  the  Temple,  by  those  who  lived  at  a  distance  from  Jerusalem. 
Josephus  mentions  their  existence  long  before  the  coming  of  Christ, 
at  which  period  they  were  numerous  in  all  parts  of  Judcea.  There 
were  480  in  Jerusalem  alone,  when  it  was  taken  by  the  Romans. 
66.  Commonly  the  Scribes  taught  in  the  synagogues ;  but  any 
competent  person  might  be  invited  to  do  so  by  the  officiating 
minister.  Hence  it  was  that  our  Lord  and  his  Apostles  had  frequent 
opportunities  of  addressing  the  multitudes  there  assembled.  See 
Luke  iv.  15.  sqq.  Acts  xiii.  14,  15.  67.  The  relative  avrwv  jrefers 
to  TaXiXaiwv,  understood  in  TaXiXaiav.  This  syntax  is  not  un- 
common, and  it  recurs  in  Matt.  ix.  35.  xi.  1.  So  in  C.  Nep.  in  V. 
Alcib.  xi.  3.  Postquam  Thebas  vencrat,  studiis  eorum  inservit. 
Compare  Thucyd.  i.  136.  C.  Nep.  V.  Timoth.  2.  68.  By  voaog 
is  meant  a  chronic,  and  by  fiaXaKia,  a  temporary  malady.  Thus 
Euthymius ;  voooq  jueV  ianv  rj  \povia  7rapaTpo7rrj  r?je  tov 
caijUOTOf  e£ea>c,  [.laXaicia  £e  dpx>}  xavvt^(Teu)^  cw'/iaroc.  69.  As 
auditio  sometimes  in  Latin,  so  clkoi)  here  signifies  fame  or  report ; 
as  again  in  Matt.  xiv.  1.  With  avrov,  therefore,  understand  7repi, 
as  in  Luke  iv.  37.  70.  Syria,  in  the  time  of  our  Lord,  seems  to 
have  been  the  country  lying  between  the  Mediterranean  sea  and  the 
Euphrates,  and  bounded  on  the  north  by  Mount  Taurus,  and  on 
the  south  by  Arabia ;  but  it  is  not  easy  to  fix  the  boundaries  exactly. 

71.  With  Kfl/cwf  exovrae,  supply  eavrovg,  as  in  Exod.  xxxiv.  4.  lxx. 

72.  Properly  fidtravog  is  a  hone  or  whetstone  (Pind.  Pyth.  x.  105.) ; 
secondly,  an  instrument  of  torture  (2  Mace.  vii.  13.  Herodian.  it. 
57.  .Elian.  V.  H.  vii.  18.  Joseph.  Ant.  u.  6.  4.  xvi.  8.  l.)j  and, 
thence,  any  excruciating  pain  or  severe  disease ;  so  that  vocroig  Kai 
j3.  avvexofxevoi  may  be  a  general _ expression  for  those  oppressed  by 
sickness  and  disease,  of  which  particular  cases  are  indicated  by  the 
terms  daifioviZofievoi,  aeXt]viaZ,6jievoi  and  TrapaXvriicoi.  Of  these 
the  first  have  been  supposed  to  be  those  who  were  melancholy  or 
epileptic  ;  but  they  were  doubtless  such  as  were  under  the  immediate 
influence  of  evil  spirits  ;  and  as  such,  distinguished  from  the  aeXn- 
viaZo/xevoi,  who  were  not  lunatics  or  madmen,  but  persons  afflicted 
with  the  epilepsy,  a  disease  upon  which  the  moon  was  believed  to 
have  a  powerful  effect.  The  term  occurs  only  once  again,  in  Matt. 
xvii.  15.,  where  the  disease  is  probably  identical  with  that  described  in 
Mark  ix.  18.  Luke  ix.  39.  Not  only  the  palsy,  but  other  diseases  of 
a  similar  kind,  as  the  cramp,  catalepsy,  &c.  may  be  included  under 
the  term  irapaXvriKoi.  Compare  Matt.  viii.  6.  xii.  10.  73.  It  is 
clear  that  the  dcemoniacs  were  really  possessed,  inasmuch  as  the  acts 
of  the  daemons  are  distinguished  from  those  of  the  persons  under 

F2 


54  CHAPTER    V. 

their  influence ;  out  of  whom  they  are  commanded  to  depart :  and 
they  are  represented  as  speaking,  conversing,  asking  questions, 
giving  answers,  avowing  their  knowledge  of  Christ,  and  betraying 
their  fear  of  him.  See  Matt.  viii.  28.  32.  Mark  i.  25.  v.  8.  ix.  25. 
Luke  iv.  34.  viii.  27.  74.  Decapolis  was  a  district  bordering  on 
Syria,  so  called  from  the  ten  cities  which  it  contained ;  of  which  the 
chief  is  generally  agreed  to  have  been  Scythopolis :  and  the  other  nine 
probably,  though  by  no  means  certainly,  Hippo,  Gadara,  Dion, 
Pella,  Gergesa,  Philadelphia,  Raphana,  Damascus  and  Otopos. 
They  were  chiefly  inhabited  by  Gentiles.  75.  The  country  beyond 
Jordan,  thence  called  Percea,  comprised  the  two  tribes  of  Reuben 
and  Dan,  and  half  the  tribe  of  ManasseJi. 


CHAPTER    V. 

Vv.  I — XII.  1.  Has  any  particular  mountain  been 
fixed  upon  as  the  scene  of  our  Lord's  Sermon ;  and  what 
may  be  very  probably  implied  by  to  opog  with  the  article  ? 

2.  What  was  the  usual  posture  of  the  Jewish  doctors  ? 

3.  Who    are    here    included    in    the    term     fxadnrai  1 

4.  Illustrate  the  expression  avoiyeiv  to  oro^a.  5.  What 
are  the  reasons  for  concluding  that  the  Sermon  here 
reported,  and  that  in  Luke  vi.  20.  sqq.,  are  the  same 
discourses,  or  otherwise  ?  6.  Does  it  appear  that  the 
blessings  here  pronounced  have  any  reference  to  vices, 
generally  prevalent  among  the  Jews  at  the  time  ? 
7.  How  is  oi  TTTb>yp\  tu>  7rv£v/zan  to  be  understood;  and 
how  is  the  beatitude  recorded  by  St.  Luke  ?  8.  Quote 
from  the  classics  any  passages  bearing  on  the  connexion 
between  poverty  and  piety.  9.  In  what  sense  is  % 
jjaatXeia  twv  ovpavCjy  here  used?  10.  What  is  the 
character  indicated  by  ol  tzevOovvteq,  ?  11.  What  is 
meant  by  aWol  KXnpovofxriaovai  rriv  yfjv ;  and  whence  is 


CHAPTER   V. 


55 


the  beatitude  taken?  12.  Explain  and  illustrate  the 
expression  Treiv^v  kcu  Zl^v  ti)v  ZiKCLKoovvriv .  13. 
What  is  the  import  of  the  verb  ^op-afco-flai  ?  14. 
What  signification  do  you  attach  to  the  expression  Qebv 
oxpeffdat,  and  upon  what  grounds  ?  15.  Who  are  ol 
tlpqvoTroioi,  and  what  is  the  purport  of  the  beatitude  ? 
16.  How  is  K\r)dn(TovTai  here  used  ?  17.  What  is  the 
exact  import  of  the  verb  ayaWiaodat  ?  18.  Adduce 
instances  of  the  persecution  of  the  prophets.  19.  Sup- 
ply the  ellipsis  with  tovq  vpo  vfxu>v. 

Vv.  I — XII.     1.   Since  the  article  is  definite,  it  has  been  usually 
supposed  that  Mount  Tabor  is  indicated  ;  but  to  opog  may  simply 
mean  tlie  mountain  district ;  as  in  Gen.  xix.  17.  Josh.  ii.  22,  23. 
Judm,    says    Reland,    terrain   mam   in   tria  dividunt,  respectu 
montium,    milium    et  component.       2.    The  Jewish  doctors  sat, 
when  they  taught ;  whence  the  participle   KadiaavToc.     Compare 
Luke  v.  3.  Acts  xvi.  13.       3.    Not  only  the  twelve,  but  all  the  fol- 
lowers of  our  Lord,  are   here  included  in  the  term   uaOnrai.    So 
Luke  vi.  13.  John  vi.  66.       4.    A  discourse  on  important  subjects  is 
frequently  introduced  by  the  expression  dvoiyeiv  to  (TTOfxa,  both  in 
sacred   and   profane  writers.     Compare  Job  iii.  1.  xxxiii.  2.  Psal. 
lxxvii.  2.  .Esch.  Prom.  683.  Arist.  Av.  1724.    Thus  also  Virg.  ^n. 
II.  246.  Tunc  etiamfatis  aperit  Cassandra  futuris  ora.       5.    From 
the  fact  that  many  of  the  precepts  of  the  Sermon  on  the  Mount  are 
omitted  by  St.  Luke  (vi.  20.  sqq.),  and  others  scattered  in  different 
parts  of  his  Gospel ;  it  should  seem  that,  if  both  Evangelists  relate 
the  same  discourse,  St.  Luke  has  selected  such  portions  only  as  were 
most  suitable  for  Gentile  readers,  and  that  our  Lord  occasionally 
repeated  precepts,  which  he  had  previously  delivered.     In  this  case 
also,  the  plain  (Luke  vi.  17.)  must  be  understood  of  a  level  platform 
on  the  declivity  of  the  mount ;  and  the  circumstance  that  the  healing 
of  the  Centurion's  servant  is  recorded  by  both  writers  immediately 
after  the  sermon,  seems  to  be  a  strong  argument  in  favour  of  identity. 
At  the  same  time,  it  is  difficult  to  account  for  the  remarkable  varia- 
tions in  arrangement,  in  extent,  and  in  form  of  expressions,  except  on 
the  supposition  that  the  discourses  are  distinct.     For  instance,  the 
,   beatitudes  in  Luke  are  literal ;  in  Matthew,  metaphorical :  and  Luke 
alone  has  the  opposites.      6.  It  will  easily  be  seen,  by  a  reference  to 


56  CHAPTER   V. 

the  Rabbinical  writings,  that  the  precepts  are  directed  against  pre- 
vailing errors  and  vices  of  the  Jews ;  but  they  apply  equally  in  spirit 
to  Christians  of  all  ages.  7.  In  the  first  beatitude,  Luke  has  01 
7rrto%ot ;  but  St.  Matthew's  oi  ttt.  tq  Trvevpari  shews  that  the 
blessing  does  not  attach  to  the  estate  of  poverty  itself,  except  in  so 
far  as  humility  of  condition  is  the  most  natural  source  of  humility  of 
mind.  8.  The  connexion  between  poverty  and  piety  is  thus 
marked  by  Menander:  del  vop.i%ov9'  oi  irevrjrec;  ruiv  Oeuiv.  So 
the  Latin  proverb :  Bonce  mentis  soror  Paupertas.  9.  In  this 
context,  the  phrase  rj  fiao-ikeia  tojv  ovpavuiv,  will  admit  of  both  its 
significations  jointly.  See  chap.  III.  qu.  16.  10.  By  oi  irevOovvree, 
is  to  be  understood  those  who  mourn  after  a  godly  sorroio  unto 
repentance.  Compare  2  Cor.  vii.  10.  11.  Primarily,  the  promise 
of  inheriting  the  earth,  which  is  taken  from  Psal.  xxvii.  11.,  refers  to 
the  possession  of  the  land  of  Canaan ;  which,  as  a  type  of  heaven, 
will  include  also  the  prospect  of  an  eternal  inheritance.  12. 
Hunger  and  thirst  are  frequently  indicative,  both  in  sacred  and 
profane  writers,  oi  eager  desire;  as  in  Psal.  xvii.  15.  Isai.  xli.  17. 
John  vii.  13.  Xen.  Cyr.  iv.  6.  7.  Cic.  Tusc.  Q.  iv.  17.  Virg.  Mn.  in. 
57.  Hor.  Epist.  i.  18.  23.  Though  commonly  constructed  with  a 
genitive,  the  verbs  Treivcjv  and  Sitpctv  are  sometimes  found  with 
an  accusative ;  as  in  Psal.  xli.  2.  lxx.  dtif/dci)  tov  Qeov. 
Joseph.  B.  J.  I.  20.  fiitpijcrac.  rovpov  alpa.  13.  From  xo'proe, 
grass,  -^oprd^ecydai  is  properly  applied  to  brutes;  but  to  men  in 
Arrian.  Epict.  i.  9.  Athen.  Deip.  xv.  14.  It  signifies  to  be 
satisfied.  14.  By  seeing  a  thing  the  Jews  implied  possession 
of  it  (Psal.  xvi.  10.) ;  so  that  o-tyeoQai  Qeov  will  signify  to  possess 
God,  i.  e.  to  enjoy  his  more  immediate  favour  and  counten- 
ance. Compare  Heb.  xii.  14.  There  is  a  very  similar  sentiment  in 
Senec.  Epist.  87.  Animus  nisi  purus  et  sanctus  Deum  non  capit. 
15.  The  elpr}vo7roioi  are  those  who  are  not  only  peaceably  disposed 
themselves,  but  the  promoters  of  peace  in  others  ;  in  which  latter 
sense  eipi]vo7roielv  occurs  in  Col.  i.  20.  Since  God,  therefore,  is  called 
the  Father  of  peace  (Rom.  xv.  20.),  such  characters  enjoy  the  privi- 
leges of  his  children.  16.  See  chap.  i.  qu.  52.  17.  The  verb 
dyaWictcrQai  is  somewhat  more  emphatic  than  xa'ipeiv,  signifying 
to  leap  or  dance  for  joy.  Compare  Luke  i.  14.  44.  47.  18.  Of  the 
persecution  of  the  prophets  we  have  examples  in  Samuel,  Isaiah, 
Jeremiah,  Micaiah,  and  others.  See  2  Kings  ii.  23.  2  Chron. 
xxiv.  31.  xxxvi.  16.  Nehem.  ix.  26.  Jerem.  xx.  2.,  and  elsewhere. 
19.  With  tovq  rpo  vp<Zv  supply  yeyovorac,,  as  in  Xen.  Mem.  ill. 
5.  11. 


CHAPTER   V.  57 

Vv.  XIII— XVI.  20.  What  is  meant  by  the  ex- 
pression to  aXag  rfjg  yijc,  as  applied  by  our  Lord  to  his 
disciples?  21.  What  seems  to  be  the  allusion  con- 
tained in  the  expression  ?  22.  Give  the  derivation  of 
the  verb  luwpaiveadai,  and  illustrate  its  use  in  this  place  ? 
23.  Complete  the  construction  of  the  words  iv  tLvl 
a\ic0//<rertu.  24.  Explain  and  illustrate  the  terms  to 
<pu>g  tov  Koafxov,  and  point  out  the  change  of  sense  of  the 
word  0wc,  in  the  end  of  the  passage.  25.  What  is  the 
connection  of  the  following  clauses,  and  how  is  the 
ellipsis  to  be  supplied  ?  26.  Is  xaletv  here  used  in  its 
proper  sense,  and  do  the  Latins  employ  urere  in  a  similar 
manner  ?  27.  What  is  the  inference  from  the  insertion 
of  the  article  before  yuocW  and  Xv^viav?  28.  What 
is  the  classical  sense  of  lo£a£,uv,  and  what  authorities  are 
there  for  that  in  which  it  is  here  employed  ? 

Vv.  XIII— XVI.  20.  Salt,  as  a  preservative  against  putrefaction, 
is  the  emblem  of  wisdom  and  purity.  Livy  calls  Greece  sal 
gentium.  Hence  our  Lord,  in  calling1  his  disciples  to  aXag  tijq 
yrjg,  points  to  their  duty  as  instructors,  and  the  necessity  of  exhibit- 
ing in  their  lives  an  example  of  what  they  taught.  21.  He  pro- 
bably alludes  to  a  fragrant  bituminous  salt,  obtained  from  the  Lake 
Asphaltites,  which  was  thrown  over  the  sacrifices  in  order  to  counter- 
act their  smell ;  and  which,  when  it  had  lost  its  aromatic  flavour, 
was  strewn  over  the  pavement  of  the  temple,  to  prevent  the  priests 
from  slipping.  22.  The  verb  pupaiveiv  is  derived  from  ^iwpoc, 
foolish ;  which,  like  the  Latin  fatuus,  is  frequently  applied  to 
insipid  food.  Diosc.  IV.  pi^ai  yevaap-ev^  fiwpai.  Mart.  Epigr. 
XI.  32.  8.  fatua  placenta.  23.  In  the  construction,  Tpoitip  is 
understood  with  iv  rivi,  and  aXag  must  be  repeated  before  dXia- 
Gtjaerai.  24.  The  light  of  the  world  was  a  title  assumed  by  the 
Jewish  Rabbins,  and  thence  applied  by  our  Lord  both  to  himself  and 
his  disciples,  as  instruments  appointed  by  God  to  enlighten  man- 
kind with  the  doctrines  of  the  gospel.  By  an  easy  transition, 
the  word  0we  is  presently  transferred  from  the  teachers  to  their 
doctrines.     For  either  sense,   compare  Isai.   xlix.  6.   Luke  ii.  32. 


58  CHAPTER   V. 

John  i.  4.  49.  v.  35.  viii.  12.  2  Pet.  i.  19.  In  a  like  sense  Cicero 
occasionally  employs  the  expression  lumen  civitatis.  See  Orat.  in 
Cat.  hi.  10.  De  Senect.  c.  11.  25.  There  is  an  ellipsis  of  wg  before 
ov  dvvaTai ;  the  passage  being  in  fact  a  simile,  of  which  ovtoj 
Xafiipdra)  k.  t.  X.  is  the  latter  clause.  26.  Though  Ka'ieiv  is  pro- 
perly to  burn,  it  sometimes  signifies  to  kindle ;  as  in  Xen.  Hell.  VI. 
4.  36.  Artem.  n.  9.  So  urere,  for  accendere,  in  Hor.  Carm.  I.  4.  7. 
27.  By  the  insertion  of  the  article  before  podwv  and  Xvxviav,  they 
are  distinguished  as  monadic  nouns ;  since  probably  only  one  of 
each  would  be  found  in  a  house.  28.  In  classical  Greek,  do%d%eiv 
signifies  sentire,  rather  than  laudare:  but  the  latter  meaning  is 
found  in  Diodorus,  Polybius,  and  other  writers. 

Vv.  XVII— XX.  29.  tov  vopov.  What  law  is  here 
meant,  as  defined  by  the  article  ?  30.  Shew  by  refer- 
ence to  the  purpose  for  which  the  law  given,  how  the 
declaration  is  to  be  understood,  in  connexion  with  what  is 
said  in  Luke  xvi.  16.  31.  What  are  the  different 
senses  of  the  word  a/z?/v,  and  how  are  they  expressed  in 
Greek?  32.  Explain  and  illustrate  the  expression, 
ewe  av  irapiXBn  k.  t.  X.  33.  What  is  meant  by  lu>ra  ev 
?l  fiia  tcepaia  ?  34.  What  do  you  understand  by  Xveiv 
evroXijv,  as  compared  with  ruv  vojxov  icaraXveiv  ?  35.  To 
what  does  Christ  allude  in  speaking  of  hroXal  eXa^to-rcu  ? 
36.  How  is  fjeyag  KXndfoeTai  to  be  rendered,  both  verb 
and  adjective?  37.  Fill  up  the  construction  of  the 
clause  on  lav  /j,ij  TrepiaffEvan  ?/  d.  bfiioy  k.  r.  X.,  and  adduce 
similar  instances. 

Vv.  XVII-^XX.  29.  St.  Paul  uses  vouog  in  various  senses,  but 
in  the  historical  books  it  always  means  the  law  of  Moses ;  and, 
exceptis  excipiendis,  it  has  always  the  article.  30.  As  the  Mosaic 
dispensation  was  introductory  to  that  of  the  Gospel,  it  is  manifest 
that  its  external  rites  and  ceremonies  could  never  have  been  in- 
tended to  be  of  perpetual  obligation  ;  and  hence  "  the  law  and  the 
prophets  were  only  until  John"  (Luke  xvi.  16.).  See  also  Rom.  vii.  6. 
Col.  ii.  14.    The  repeal  of  the  ceremonial  law,  however,  did  not 


CHAPTER  V.  59 

annul  the  moral  precepts  of  the  old  covenant,  which  the  Gospel 
carried  out  to  greater  perfection.     It  was  our  Lord's  purpose,  there- 
fore, to  practice  and  enforce  the  moral,  and  complete  the  types  of 
the  ceremonial  law.      See  Rom.  iii.  4.    xiii.  8.  Gal.  iv.  14.   Phil, 
iii.  3.  James  ii.  8.       31.   'AjuhV  is  a  Hebrew  word,  and  bears  both 
an  affirmative  and  a  precative  import.     In  the  former  sense,  which 
belongs  to  it  here,  it  is  rendered  by  dXi]6ug  in  Jerem.  xxviii.  6. 
lxx.    Compare  Matt.  xvi.  28.  with  Luke  ix.  27.  In  the  latter,  it  was 
used,  as  by  ourselves,  at  the  end  of  the  Jewish  prayers ;   and  its 
Greek  synonym  is   yevoiro,  so  be  it.       32.  The  phrase   ewg   dv 
irapeXQy  k.  t.  X.  is  proverbial,   and  indicates  the  impossibility  of 
any  specified  event.     Compare  Psal.  lxxii.  7.  Isai.  liv.  10.  Matt. 
xxiv.  35.   Luke  xvi.  17.  xxi.   3.      Thus  also   Dion.   Hal.   vi.   95. 
H&xpt-Q  civ  ovpavog  re  icai  y?j  rtjv  avTrjv  ardaiv  e^uai.        33.    By 
teJra  is  meant  the  yod,  or  smallest  letter  of  the  Hebrew  alphabet ; 
and  by  icepaia,  one  of  those  minute  points  by  which  certain  of  the 
other  letters   are  distinguished.     Similar  forms   of  expression   are 
common  in  the  Jewish  writings.       34.   As  opposed  to  irXnpuoai, 
the  compound  verb  KaraXveiv  signifies  to  render  ineffectual;   but 
the  simple  verb  Xveiv  has  a  less  extensive  sense;   and  implies,  as 
opposed  to  7roie~iv,  simply  to  infringe,  or  neglect.     So,  in   Latin, 
Liv.  viii.  7.  Discipl'mam  militarem  solvisti.     Compare  also  Joseph. 
Ant.   xi.  5.  3.       35.   In  employing  the  expression  evroXai   eXd- 
Xivrai,  our  Lord  refers  to  the  loose  morality  of  the  Scribes,  who 
made   the   most  frivolous   distinctions  between  the   weiglitier  and 
lighter  matters  of  the  law,  and  looked   upon  the  neglect  of  the 
latter  as  a  concern  of  trifling  importance.       36.  The  positive  peyag 
is  clearly  put  for  the  superlative  fieyiarog,  as  opposed  to  eXdxurrog. 
Similar  examples  are  of  frequent  occurrence.     See  1  Sam.  viii.  14. 
Nehem.  viii.  17.  lxx.    Matt.  xx.  26.   Soph.  Ant.  72.      Of  KXnOrj- 
oerai,  for  eorai,  see  chap.  i.  qu.  52.       37.   Between  irXeiov  and 
twv  yporjujuareW  supply  rijg  CiKawavvnc.     There  are  similar  abbre- 
viations of  construction  in  John  v.  36.   1  Cor.  i.  25.     So  in  Latin 
Juv.  Sat.  in.  74.     Sermo  promptus  et  Isaeo  torrentior;   for  Isai 
sermone. 

Vv.  XXI — XXX.  38.  ippiQrj  toIq  apx'  How 
may  these  words  be  rendered,  and  is  the  E.  T.  correct  ? 
39.  Who  are  meant  by  role  apxaloig,  and  what  is  the 
import  of  the  expression  ?  40.  What  is  the  meaning 
of  tvoxog,  and  how  is  it  governed  in  the  New  Testament  ? 


60  CHAPTER    V. 

41.     Does   this   declaration  of  our   Lord   receive    any 
illustration  from  the  Jewish  courts  of  Judicature  ?     42. 
Explain   the   construction,    origin,    and   import,    of  the 
expression,  >;  yiewa  tov  nvpog.       43.    Is  it  probable  that 
the  word  elicfj  is  an  interpolation  ?       44.    How  do  you 
interpret  the  words  paxa  and  fxiope  ?       45.    How  did  the 
Pharisees   distinguish   between   the   terms    brother    and 
neighbour  ?       46.    What  does  Stipov  here  indicate ;  and 
what  is  the  tenet  of  the  Pharisees,  against  which  our 
Lord   directs   this   precept?        47.     How  many   altars 
were  erected  in  the  Temple,  and  which  of  them  was  the 
QvaiaffrypLov  ?        48.   What   sacrifices   were   principally 
offered  by  the  Jews  ?       49.    Explain  the  terms  a vridiKog, 
Kpirrjg,  and  v7rt]p£T7]g,  and  shew  the  import  of  the  precept 
in  which  they  occur.        50.   What  was  the  KodpdvTrjQ  ? 
51.   Whence  were  derived  the  Latinized  words,  which 
are  found  in  the  Hellenistic  language  of  the  New  Testa- 
ment ?       52.    Give  a  list  of  such  words.        53.    Quote 
a  passage  from  the  classics,  which  is  remarkably  parallel 
with  our  Lord's  explanation  of  the  import  of  the  seventh 
commandment.        54.     Give   the  derivation   and   exact 
meaning  of  the   verb    aKavdaXtfeiv.       55.   Explain  the 
precept  respecting  the  loss  of  a  right  eye  or  a  right  hand; 
and  quote  a  parallel  passage  from  Cicero. 

Vv.  XXI — XXX.  38.  Many  render  dpxaioig  in  the  dative ; 
but  the  E.  T.  is  probably  correct.  Indeed  the  emphatic  e'yo)  may  be 
looked  upon  as  decisive  in  its  support.  Compare  also  Dion.  Hal.  u. 
103.  Lucian  Pise.  vu.  22.  Procop.  H.  E.  16.  39.  Either  o».  dpxaiol 
are  Moses  and  the  prophets,  or  those  teachers,  who  had  perverted 
the  spirit  of  their  precepts.  In  either  case,  our  Lord  did  not  oppose 
himself  to  the  Law  of  Moses,  but  to  those  false  interpretations  of  it, 
which  were  then  generally  prevalent.  40.  Properly  evoxog,  signi- 
fying amenable,  is  constructed  with  a  dative ;  to  which  eig  with  an 


CHAPTER   V.  61 

accusative  is  here  manifestly  equivalent.  It  is  also  found  with  a 
genitive,  Kpifiari  or  some  like  word  being  understood.  See  Matt. 
xxvi.  66.  Mark  iii.  19.  1  Cor.  xi.  27.  Heb.  ii.  15.  41.  There  is 
here  a  manifest  allusion  to  the  judicial  tribunals  of  the  Jews:  of 
which  Kpiaiq  was  the  court  of  twenty-three  judges,  sitting  in  all  the 
principal  towns.  An  appeal  lay  from  these  courts  to  the  ovveSpiov,  or 
Sanhedrim:  of  which  see  Introductory  Questions  (73,74.).  42.  The 
word  yeeva  is  a  compound  Hebrew  term,  signifying  the  valley  of  Hin- 
nom,  and  translated  (papdyZ,  'Ewo/j  in  Josh.  xv.  8.  lxx.  In  this  valley 
the  Canaanites,  and  afterwards  the  Israelites  (2  Kings  xxiii.  10.), 
sacrificed  human  victims  to  Moloch  ;  whence  it  was  regarded  as  an 
emblem  of  hell.  There  is  an  hypallage  in  the  construction  for  to 
•Kvp  T7)Q  yeivvae,  unless  the  genitive  irvpoq  is  put  for  the  adjective 
7rvpi(p\cKTov.  43.  From  its  absence  in  several  mss.,  eitctj  has  been 
rejected  by  some  critics  as  an  interpolation  ;  but,  as  all  anger  is  not 
forbidden,  but  only  that  which  is  causeless  and  excessive,  the  word, 
which  is  supported  by  ample  evidence,  is  manifestly  required  in 
order  to  restrict  the  meaning  of  the  prohibition.  44.  As  paicd  is  a 
Hebrew  term  of  reproach,  so  probably  is  pnope.  The  former  denotes 
an  ignorant  conceited  fellow ;  and  the  latter  seems  to  be  the  word 
which  is  rendered  rebel,  or  apostate,  in  Numb.  xx.  10.  45.  The  pha- 
risees  distinguished  between  the  terms  brother  and  neighbour ;  apply- 
ing the  former  to  an  Israelite,  the  latter  to  a  proselyte.  46.  By  CiZpov 
is  meant  an  offering  or  sacrifice  to  God ;  and  our  Lord  teaches, — in  op- 
position to  the  doctrine  of  the  Pharisees  that  gifts  and  sacrifices  of  them- 
selves would  expiate  all  offences,  provided  restitution  had  been  made — 
that  no  worship  is  acceptable  to  God  without  charity  and  forgiveness. 
47.  There  were  two  altars  in  the  Temple  ;  of  which  the  altar  of  burnt- 
offerings  was  in  the  court  of  the  priests,  and  the  altar  of  incense,  here 
called  6v(na(TTtjpiov,  in  the  Holy  place.  48.  The  Jewish  sacrifices 
were  divided  into  three  classes: — animal  sacrifices;  those  from  the 
vegetable  kingdom,  as  corn,  frankincense,  §-c. ;  and  drink-offerings, 
which  accompanied  the  other  two  (Exod.  xxix.  40.).  Of  these,  the 
first  were  the  most  important,  and  offered  chiefly  on  behalf  of  the 
nation  at  large ;  though  they  formed  part  also  of  the  many  voluntary 
and  prescribed  offerings  made  by  individuals.  49.  The  plaintiff  is 
dv-itiKOQ  ',  the  magistrate,  Kpirng;  the  officer  of  the  court,  vttt}- 
perijg.  [See  Home's  Introduction.).  It  is  clear  that  God  is  here 
represented  as  the  Judge,  who  will  inflict  eternal  punishment  on 
those  who  neglect  to  make  their  peace  with  him  in  this  life.  50. 
The  KoopdvTi]Q,  Graecised  from  quadrans,  was  the  fourth  part  of  an 
a*,  in  value  about  three  half-pence.       51.  It  should  seem  that,  by 

G 


62  CHAPTER  V. 

means  of  the  Roman   garrisons   stationed  in  Judaea,  many  Latin 
names  were   introduced   into  the   Hellenistic  language,   in   which 
the  sacred  penmen  wrote.      52.  The  following,  besides  proper  names, 
occur   in   the   New  Testament: — daodpiov,   drjvdpiov,   KevTvp'nav, 
KrjvcoQ,   KoXiovia,  /covarwdta,   Xeyewv,   Xevriov,  Xirpa,    fidiceXXov, 
fxenfipdva,    pLXiov,   {.wdtog,   Zerrrng,    irpaiTutpiov,    peda,    GiKapwc, 
ffifiiKtvOiov,    covddpiov,    (TTreKovXdru/p,    Taflepvn,    rirXog,    <popov, 
(ppayeXXwv.      53.  With  the  seventh  commandment,  as  spiritualized 
by  our  Lord,  may  be  compared  Juv.  Sat.  xiii.  209.    Nam  scelus 
intra  se  taciturn  qui  cogitat  ullum,  Facti  crimen  habet.     Compare 
also  Cic.  Off.  in.  8.  Senec.  de  Ira,  i.  3.        54.    From  (TicdvdaXov,  a 
trap  (Judith  v.  1.  lxx.),  the  verb  GKavdaXiZ,eiv  signifies  to  put  a 
trap  or  stumbling-block  in  one's  way  ;  and  then  to  cause  to  offend, 
to  seduce  into  sin.    55.  There  is  an  allusion  to  the  amputation  of  dis- 
eased members  of  the  body,  in  order  to  prevent  the  spreading  of  the  com- 
plaint. The  eye  to  be  plucked  out  is  clearly  the  eye  of  concupiscence  ; 
and  the  hand  to  be  cut  off,  the  hand  of  violence ;  or,  in  other  words, 
evil  passions  are  to  be  subdued,  let  the  effort  cost  what  it  may.     So 
in   Cic.   Phil.   viii.    15.      In  corpore  siquid  ejusmodi  est,   quod 
reliquo  corpori  noceat,  uri  secarique  patimur,  ut  membrum  aliquod 
potius  quam  totum  corpus  intereat. 

Vv.  XXXI— XLII.       56.   What  difference  existed 
between   the    Schools   of  Hillel  and  Schammai  on  the 
subject  of  divorce  ?        57.   What  is  the  derivation  and 
meaning  of  the  word  diroaraciov,  and  what  was  the  nature 
of  the  document  so  called  ?       58.    Does  our  Lord's  pre- 
cept  respecting   oaths,  forbid   all   swearing   as   a  thing 
absolutely   evil.        59.    What   were   the  notions  of  the 
Jews  on  this  subject,  and  what  heathen  poet  alludes  to 
them  ?         60.     What   is   the    classical  and  Hellenistic 
government  of  the  verb  dfxvvuvl        61.    Explain  from 
St.  James  the  injunction,  eorw  le  u  \vyog  v/jwv,   vcu,  vai' 
ov,   ov.        62.     Supply   the   ellipsis   with  the   formula, 
6<pQa\^bv  cIvtI  6(pda\iJ.ov,  k.  t.  X.,  and  explain  the   Law 
alluded  to.        63.    Was  there  anything  similar  in  Solon's 
code  ?        64.     In   what    sense  do   you  understand  rf 


CHAPTER    V.  63 

TtovTipa),  and  whence  may  our  Lord's  injunction  be  illus- 
trated ?  65.  What  is  the  import  of  the  expression 
pa-Ki^eii'  ri)v  atayovu,  and  is  the  injunction  to  be  under- 
stood literally  ?  66.  How  is  tcpidi'irai  to  be  rendered  ? 
67.  Distinguish  between  xiT^v  an<l  Ifiariov.  68.  What 
is  the  original  derivation  and  import  of  the  verb  dyya- 
peveiv  ?  69.  What  was  the  length  of  the  Roman  p.i\iov  ? 
70.  Distinguish  between  Zaviltluv  and  Zavu'CtoQai,  and 
between  aVoorpt^EO'  and  airoffTpipEo-dai. 

Vv.  XXXI — XLII.  56.  In  the  controversy  on  the  subject  of 
divorce,  which  was  carried  on  with  great  bitterness  between  the  rival 
schools  of  Schammai  and  Hillel,  the  former  maintained  that  the 
word,  translated  uncleanncss  in  Deut.  xxiv.  1.,  implied  ichoredom, 
and  the  latter  any  defect  of  person  or  disposition  whatsoever.  57. 
From  d(f>L<TTa.aQai,  the  noun  aTroardcnov  signifies  properly  a  dis- 
missal; and  thence  in  the  Scriptures — it  is  not  used  by  profane 
writers — it  means  a  writing  of  divorce.  In  Matt.  xix.  7.  it  is  more 
fully  designated  (3i(3\iov  dizoGTaaiov,  for  which  Josephus  has 
ypa/xpareiov  aVoAucrewc.  The  document,  which  was  duly  sealed 
and  witnessed,  empowered  the  woman  to  marry  again  with  whom 
she  would.  58.  It  is  manifest  that  our  Lord's  prohibition  respect- 
ing swearing  must  admit  of  some  limitation ;  since  an  oath  before 
a  magistrate,  and  on  solemn  occasions,  is  not  only  a  lawful  mode  of 
ending  disputes  (Heb.  vi.  16.),  but  an  act  of  religious  worship,  in 
which  God  is  invoked  as  the  witness  of  the  truth  and  the  avenger  of 
falsehood  (Deut.  vi.  13.  Isaiah  lxv.  15.).  Judicial  oaths  were  pre- 
scribed in  the  Law  of  Moses  (Exod.  xxii.  11.  Lev.  v.  1.  Numb.  v.  19. 
Deut.  xxix.  12.  14.) ;  our  Lord  himself  did  not  hesitate  to  take  the 
oath  administered  to  him  (Matt.  xxvi.  63,  64.) ;  and  St.  Paul 
often  6ealed  the  truth  of  what  he  said  by  an  appeal  to  Heaven 
(Rom.  i.  9.  ix.  1.  Gal.  i.  20.  1  Cor.  xi.  31.  2  Cor.  i.  23.  Phil.  i.  8.). 
59.  The  Jewish  doctors  taught  that  no  oath  was  binding,  unless  it 
was  made  in  the  name  of  God  ;  and  our  Lord  enumerates  some  of 
the  various  adjurations,  which  they  employed  in  the  most  trivial 
manner,  pretending  that  they  were  neither  immoral  nor  obligatory. 
There  is  a  manifest  allusion  to  this  opinion  in  Mart.  Epigr.  xi.  95. 
JEcce  negas,  jurasque  mild  per  templa  Tonantis ;  Non  credo :  jura, 
verpe,per  Anchialum,  i.e.  by  the  living  God.         60.    In  classical 


64  CHAPTER    V. 

Greek,  opvveiv  is  followed  by  an  accusative,  or  by  a  genitive  with 
Kara.    The  former,  and  more  regular  construction,  also  occurs  in 
James  v.  13.    The  Hellenistic  construction  with  ei'c  or  iv,  which  is 
here  used,  as  well  as  by  the  lxx,  follows  the  Hebrew  idiom.       61 . 
In  the  conclusion  of  this  precept,  the  first  val   and  ov   indicate  the 
promise,  the  second  its  fulfilment ;  as  more  fully  expressed  in  James 
v.  12.  6  Xoyog  v/mJjv  6  val,  e(TT<o  vai'  ko.1  6   Ao'yoc  6  ov,  eora>  ov. 
62.    With  6(p9a\fi6v  dvrl  ocpOaXfiov  supply  duiceig.     Our  Lord  refers 
to  the  law  of  retaliation  (Exod.  xxi.  24.  Deut.  xix.  21.),  intended 
solely  for  the  direction  of  magistrates,  but  perverted  by  the  Jews  into 
a  sanction  of  private  revenge.       63.   A  law  of  Solon  allowed,  idv 
pev  eva  6<p9aXpov  e^ovrog  6Kico\py  rig,  dvracoTrreiv  rovg  Svo.     See 
Diog.  Laert.  V.  Sol.  I.  57.        64.    In  the  foregoing  precept,  eV  row 
TTovqpov  may  either  mean  from  the  evil  one  (Matt.  xiii.  19.),  or 
from  an  evil  principle   (Rom.   xii.   9.);  but   r<£   Trovnpi^  is   here 
plainly    equivalent    to    r<£    ddacovvri.       Our    Lord    recommends 
patience    under    injuries,    with   a   view    to    avoid  litigation ;    and 
the  exercise  of  charity  rather  than  revenge.     It  may  be  remarked 
that  some  of  the  heathen  sages  looked  upon  revenge  as  a  weak  and 
abject  passion.     Juv.  Sat.  xiii.  199.     Infirmi  est  animi  exiguique 
voluptas  Ultio.     65.   From  the  affronting  nature  of  the  act,  parriZeiv 
irrl  aiayova  is  a  term  expressive  of  contumely  and  insult.  See  Job  xvi. 
10.  Liv.  iv.  35.  Tac.  Hist.  in.  31.     That  the  precept  is  not  to  be 
understood  without  some  restriction,  see  John  xviii.  22.  Acts  xxiii.  2. 
66.  As  in  this  place,  KpiQeaQjni  signifies  judicio  contendere,  in  Job 
xix.  3.  Eccles.  vi.  10.  Joel  iii.  2.  Hos.  ii.  2.  lxx.     So  also  in   Eur. 
Med.  609.       67.   The  xiT(^v  was  the  under,  and  the  ipdnov  the 
upper  and  more  costly,  garment.     Compare  Diog.  L.  in  Antisth.  vi. 
6.  iElian.  V.  H.  i.  16.       68.    Among  the  Persians,  the  king's  niessen- 
gers,  called  dyyapoi,  were  empowered  to  press  either  men  or  horses 
into  their  service  :  whence  the  verb  dyyapeveiv  was  coined  to  imply 
any  act  of  compulsion.     See  Herod,  vm.  98.  Xen.  Cyr.  vm.  6. 17. 
Joseph.  Ant.  XIII.  2,  3.       69.   The  Roman  mile  was  a  distance  of 
two  thousand  paces.       70.  In  the  active  voice,  davei^eiv  is  to  lend 
(Luke  vi.  34.) ;  in  the  middle  to  borrow  ;  but  in  classical  Greek  it  is 
usually  followed  by  napd,  as  in  Theophrast.  Char.  xt.  .ZElian.  V.  H.  xi. 
9.  So  also  diroarpeipeiv,  to  turn  away  another ;  but  diroGTpetyeoQai, 
to  turn  away  one's  self  from  another,  i.  e.  to  reject  or  slight.     Com- 
pare Tobit  iv.  7.  lxx.  Joseph.  Ant.  iv.  6.  8.  v.  1.  25.  Soph.  03d. 
C.  1337.  Eur.  Hel.  77. 

Vv.   XLIII— XLVIII.     71.  Is  the  clause,  p^<r«c 
tov  exOpoy  gov,  found  in  the  Old  Testament  ?     72.   Quote 


CHAPTER   V.  65 

the  testimony  of  Juvenal  respecting  the  hatred  which  the 
Jews  entertained  for  foreigners.  73.  Give  the  deriva- 
tion,  meaning,  and  construction  of  the  verb   lir-qped^eiv. 

74.  Is  dvaTeWeiv  properly  an  active  verb  ?  75.  Can 
you  adduce  any  parallel  with  the  sentiment  here  ex- 
pressed? 76.  Is  £'x£r£  "*  tne  proper  tense?  77. 
Who  were  the  rfXJjyai  ?  78.  What  is  their  Latin 
name ;   and  how   did  they  differ   from    the    Publicans  ? 

79.  What  is  the  sense  of  d(nrd£e<Tdat,  as  distinguished 
from  dyatryy  ?  80.  What  was  the  ordinary  Jewish 
form  of  salutation  ?  8 1 .  In  what  sense  is  the  future 
tcreads  here  used  ?  82.  Must  not  riXewi  be  understood 
with  some  limitation  ?  83.  How  is  the  precept  given 
by  St.  Luke  ? 

Vv.  XLIII — XLVIII.  71.  The  clause,  p.iat]<reiQ  tov  c^Qpov  gov, 
is  not  found  in  the  Law,  but  the  Jews  maintained  that  it  was  inferred 
in  the  first  part  of  the  precept,  which  is  found  in  Lev.  xix.  18. 
They  also  deduced  it  from  the  injunctions  to  root  out  idolatrous  na- 
tions. 72.  Juvenal  alludes  to  the  hatred  which  the  Jews  enter- 
tained for  foreigners  in  Sat.  xiv.  103.  Compare  also  Tac.  Hist.  v.o. 
73.  In  1  Pet.  iii.  16.  e7ri]pea'£eiv  signifies  to  accuse  falsely  ;  but  its 
signification  includes  any  injury,  either  by  icord  or  deed.  See 
Herod,  vi.  9.  Thucyd.  I.  20.  It  should  here  perhaps  have  the 
latter  import.  The  construction  in  classical  Greek  is  generally  with 
a  dative  ;  in  the  New  Testament  with  an  accusative.  74.  Properly 
avareWeiv  is  a  neuter  verb ;  but  it  is  not  unusual  to  affix  a  causative 
sense  to  verbs  regularly  intransitive.  Compare  Sam.  viii.  22.  lxx. 
2  Cor.  ii.  14.     Eur.  Phcen.  233.     So  also  caXrriZeiv  in  Matt.  vi.  2. 

75.  There  are  similar  sentiments  in  Senec.  de  Benef.  I.  1.  iv.  20. 

76.  The  present  ex67"6  *s  Put  f°r  tDe  future  ££ere,  which  should 
follow  the  conjunctive;  and  which  is  the  reading  of  some   MSS. 

77.  See  Introd.  qu.  33.  78.  The  Te\(3vai  were  not  the  publicans, 
who  farmed  the  taxes ;  but  the  portitores,  who  collected  them. 
Cicero  calls  the  former  flos  equitum  Romanorum.  79.  As  opposed 
to  dyawav,  the  verb  do7cd'£ecsQai  will  denote  any  oxdward  mark  of 
respect  or  friendship.     Compare  Herod.  I.   122.   Arist.  Plut.   743. 

80.  Among  the  Jews  the  ordinary  form  of  salutation  was,  Peace  be 

g2 


66  CHAPTER    VI. 

with  thee :  and  the  rejoinder,  with  thee  he  peace.  See  Exod.  xviii. 
7.  81.  It  is  not  unusual  to  find  the  future  for  the  imperative; 
so  that  eaeaQe  is  here  properly  rendered  estote  in  the  Vulgate. 
Compare  Horn.  II.  K.  88.  82.  Of  course  it  is  requisite  to  limit 
reXeioL  to  the  extent  of  human  ability ;  and  so  in  Deut.  xviii.  13. 
lxx.  James  i.  4.  and  elsewhere.  83.  The  corresponding  word 
in  Luke  vi.  36.  is  oiKTipfjioveg. 


CHAPTER  VI. 

Vv.  I — VIII.  1.  Fill  up  the  ellipses,  and  elliptical 
constructions,  which  occur  in  this  passage.  2.  State 
the  probable  grounds  upon  which  ciKaioavvrjv,  rather  than 
k\er]fxoavvriv,  is  the  true  reading  in  the  first  Terse.  3. 
Is  aakTri&iv  here  used  in  an  active  or  neuter  sense  ? 
4.  Do  you  suppose  that  there  is  any  allusion  to  a  Jewish 
custom  ?  5.  What  are  the  primary  and  applied  signi- 
fications of  vTToicplrrjq  ?  6.  What  do  you  understand  by 
avvayioyaic  ?  7.  How  do  you  render  diri^iv  jjuadbv, 
and  what  is  the  reward  intended?  8.  What  is  implied 
in  the  proverb,  /jij  yvu>Tio  ?/  dpLorepd  k.  t.  X.  ?  9.  What 
was  the  ordinary  attitude  of  the  Jews  in  prayer?  10. 
What  is  meant  by  Tajiielov  ?  11.  Explain  the  origin 
and  meaning  of  the  verb  jjarroXoyeiv.  12.  Of  what 
nature  are  the  repetitions,  which  our  Lord  forbids  to  be 
used  in  prayer?  13.  What  was  the  opinion  of  Socrates 
respecting  prayer  ?  14.  How  is  Wvoq  used  in  the  New 
Testament  as  distinguished  from  Xaoc  ? 

Vv.  I — VIII.  1.  With  Trpoaexere  supply  tov  vovv,  from  Arist. 
Plut.  1 13  ;  or  rr} v  didvoiav  from  iElian.  V.  H.  xiv.  43.  Compare 
2  Chron.  xxv.  16.  lxx.  Matt.  vii.  15.  After  el  Si  firjye,  the  pre- 
ceding injunction  must  be  repeated.    The  alternative  is  in  like 


CHAPTER    VI.  67 

manner  suppressed  in  Matt.  ix.  17.  Mark  ii.  81,  22.  Luke  x.  6. 
Rev.  ii.  5.  There  is  the  usual  ellipsis  of  ^eip  both  with  dpicrrcpd 
and  depict  (v.  3.),  and  totti^  is  understood  with  ev  t<#  icpvicT<$  and 
iv  r<p  <pavep<ji  (v.  4.),  rendering  the  phrases  equivalent  to  Kpvtya  and 
<pavepu>Q.  An  accusative,  as  /.acrOov,  is  required  after  d—ovoiaei. 
2.  There  is  sufficient  authority  of  MSS.  Versions,  and  Fathers,  to 
restore  SiKaioavvnv  to  the  text,  into  which  eXcij/joavvjjv  seems  to 
have  been  introduced  from  the  margin,  where  it  had  been  written 
as  an  exposition  of  the  sense  in  which  Sucaioavvn  is  sometimes 
used.  Our  Lord  first  enjoins  righteousness  generally :  and  then 
specifies  three  particular  branches  of  it ;  almsgiving,  prayer,  and 
fasting.  3.  See  ch.  v.  qu.  24.  4.  It  does  not  appear  that  our 
Lord  alludes  to  a  prevailing  custom  among  the  Jews ;  but  the 
expression  is  proverbial  of  one  courting  publicity.  Thus  Cicero 
Epist.  Fam.  xvi.  21.  Buccinator  exist imationis.  5.  In  its  prima- 
ry acceptation,  vTroKpiryjg  is  one  who  acts  under  a  mash,  i.  e.  a 
stage-player.  Hence,  generally,  a  dissembler.  6.  Though  ovva- 
ywy//  generally  means  a  religious  assembly,  it  may  here  mean  any 
place  of  public  concourse;  for  they  were  not  necessarily  hypocrites, 
who  gave  alms  in  a  synagogue.  7.  The  compound  dite-^eiv  is  here 
used  for  the  simple  verb,  as  in  Phil.  iv.  18.  Joseph.  13.  J.  I.  30.  6. 
So  Hor.  Epist.  r.  10.  Habes  pretium.  The  reward  intended  is  the 
applause  of  men.  8.  The  expression  firj  yvuroj  i\  dpiarepd  k.  t.  X. 
is  proverbial  of  doing  good  in  secret,  so  as  scarcely  to  be  conscious  of 
the  deed.  Clem.  Alex.  Strom,  iv.  ovSe  avrog  6  eXetap,  on  e'Xeet, 
yivuicrneiv  ScpeiXet.  9.  Standing  was  the  attitude  of  the  Jews  in 
prayer,  except  in  cases  of  deep  humiliation  (Dan.  vi.  10.).  Our 
Lord  therefore  merely  rebukes  the  hypocritical  sanctity  of  those,  who 
made  a  public  parade  of  their  devotions.  10.  Any  secret  place  or 
closet,  in  a  retired  part  of  the  house,  may  be  meant  by  rafiielov. 
Compare  Isai.  xxvi.  20.  11.  Suidas  derives  the  verb  (3aT-o\oyelv 
from  one  Battus,  a  Syrian,  who  was  the  author  of  certain  hymns, 
abounding  in  tautology.  It  does  not  occur  elsewhere,  but  the  mean- 
ing is  here  clearly  synonymous  with  that  of  7ro\v\oyeiv,  or  with 
devrepovv  in  Ecclus.  vii.  14.  fjirj  cevTepoiayg  \6yov  iv  7rpo<revxy 
gov.  12.  The  repetitions  here  prohibited  are  needless  reitera- 
tions of  the  same  prayer  in  the  same  or  similar  words ;  according  to 
the  rule,  laid  down  in  the  Talmud,  that  he  tcho  multiplies  prayer 
shall  be  heard.  Instances  of  such  a  practice  in  heathen  prayers  will 
be  found  in  1  Kings  xviii.  26.  Acts  xix.  34.  Even  Terence  repro- 
bates the  custom  in  Heaut.  v.  1.  6.  Ohe!  jam  desine  Deos  obtun- 
dere;  nisi  illos  tuo  ex  ingenio  judicas,  ut  nil  credas  intelligere, 


68  CHAPTER   VI. 

nisi  idem  dictum  est  centies.  These  idle  repetitions  are  altogether 
distinct  from  that  energy  and  perseverance  of  devotion  recommended 
in  Luke  vi.  12.  Rom.  xii.  12.  and  elsewhere.  13.  Socrates  {ap. 
Xen.  Mem.  I.)  ei"%ero  irpog  tovq  Oeovg  aVXwc.  rdyaQd  didovai,  <Jc. 
tcdWHTTa  eicorag,  oiroia  dyaQd  ecrri.  14.  Generally  speaking, 
in  the  New  Testament  Xaog  and  i9vt]  indicate  the  Jews  and  Gentiles 
respectively  (Acts  xxvi.  17.  23.);  the  former  properly  denoting  a 
single  people,  the  latter  any  collective  multitude.  Compare  Acts 
xv.  14.  The  term  iQvog,  however,  is  applied  to  the  Jews,  in  John 
xi.  51.  Acts  x.  22.  xxiv.  10.  and  elsewhere. 

Vv.  IX— XV.  15.  What  is  here  implied  in  the 
particle  ovnog;  and  does  it  prohibit  the  use  of  other 
forms  of  prayer  ?  16.  From  whence  do  the  several 
petitions  of  the  Lord's  prayer  appear  to  have  been  de- 
rived? 17.  Shew  the  excellence,  and  give  a  brief 
paraphrase,  of  the  prayer?  18.  How  is  opo/mx  used  in 
the  first  petition  ?  19.  What  is  the  signification  of  the 
verb  dyiaffd)]Th)  ?  20.  Explain  and  illustrate  at  large 
the  adjective  £7riou<riog,  and  give  the  full  import  of  the 
word  apTog.  21.  How  does  ocpeXijfiaTa  come  to  signify  £ 
trespasses  ;  what  is  the  synonym  employed  by  St.  Luke ; 
and  how   does   it   differ   from  7rapa7r-w/.ia-a  in   v.    14  ? 

22.  Is  the  doxology  a  genuine  conclusion  of  the  prayer  ? 

23.  What  are  the  objections  to    Griesbach's   opinion  ? 

24.  In  what  senses  is  the  word  aiwv  employed  ?  25. 
What  is  the  import  of  the  word  ap/j/  ? 

Vv.  IX — XV.  15.  It  is  clear  that  the  use  of  the  adverb  ovriog 
implies  not  merely  a  similar,  but  the  same  prayer.  See  Luke  xi.  2. 
and  compare  Numb.  vi.  23.  xxiii.  5.  16.  Isai.  viii.  11.  with  Isai.  xxx. 
12.  lxx.  Still  it  does  not  limit  our  devotions  to  the  use  of  the  Lord's 
Prayer,  though  they  should  be  framed  after  that  model,  and  have 
it  introduced.  The  Apostles  indeed  are  represented  as  praying,  with- 
out any  reference  to  this  form  ;  but  it  is  more  than  probable  that  it 
always  formed  part  of  their  petitions.  See  Acts  i.  24.  ii.  42. 
iv.  24.  30.       16.  With  the  exception  of  the  latter  clause  of  the  fifth, 


CHAPTER    VI.  69 

all  the  petitions  of  the  Lord's  prayer  are  found  in  the  Jewish  Litur- 
gies. 17.  The  following  is  from  Bishop  Porteus :  "The  Lord's 
prayer  stands  unrivalled  in  every  circumstance  that  constitutes  the 
perfection  of  prayer,  and  the  excellence  of  that  species  of  compo- 
sition. It  is  concise,  it  is  perspicuous,  it  is  solemn,  it  is  comprehen- 
sive ;  it  is  adapted  to  all  ranks,  conditions,  and  classes  of  men  ;  it 
fixes  our  thoughts  on  a  few  great  important  points,  and  impresses  on 
our  minds  a  deep  sense  of  the  goodness  and  greatness  of  that 
almighty  Being,  to  whom  it  is  addressed.  It  begins  with  acknow- 
leging  him  to  be  our  most  gracious  and  merciful  Father;  it  begs 
that  his  name  may  be  everywhere  reverenced,  that  his  religion  may 
spread  over  the  earth,  and  that  his  will  may  be  obeyed  by  men  with 
the  same  ardour,  alacrity,  and  constancy,  that  it  is  by  the  angels  in 
heaven.  It  next  entreats  the  supply  of  all  our  essential  wants,  both 
temporal  and  spiritual  ;  a  sufficiency  of  those  things  which  are 
absolutely  necessary  for  our  subsistence ;  the  forgiveness  of  our 
transgressions,  on  condition  that  we  forgive  our  brethren;  and, 
finally,  support  under  the  temptations  that  assault  our  virtue,  and 
deliverance  from  the  various  evils  and  calamities  that  everywhere 
surround  us:  expressing  at  the  same  time  the  utmost  trust  and 
confidence  in  the  power  of  God,  to  grant  whatever  he  sees  it  ex- 
pedient and  proper  for  his  creatures  to  receive."  18.  In  the  first 
petition,  ovoua  is  used,  as  frequently  in  Scripture,  for  the  person,  or 
the  dignity,  of  Him  who  bears  the  name.  Compare  Acts  i.  15. 
Eph.  i.  21.  Phil.  ii.  9,  10.  Heb.  i.  4.  Rev.  iii.  4.  xi.  13.  19.  The 
verb  dyid^eiv  signifies  properly  to  set  apart  for  a  holy  purpose 
(2  Tim.  ii.  21.) ;  and  thence  to  adore  or  glorify.  Chrysostom  (Horn. 
XIX.)  explains  dyiacrOtjTuj  by  doZaaQijro).  It  is  joined  with  ueya- 
\vvea9ai  in  Ezek.  xxxviii.  23.  "20.  The  adjective  eiriovaioQ  is  to 
be  found  in  no  other  writer  sacred  or  profane.  Many  significations 
have  been  attached  to  it :  of  which  that  of  the  E.  T.  seems  to  have 
risen  out  of  the  addition,  to  ku9'  i)fiepav,  in  Luke  xi.  3.  Some 
MU  derive  it  from  ?j  eiriovoA  ijuepa  (Acts  vii,  20.),  so  that  bread  for  the 
morroic,  i.  e.  a  constant  supply  for  Tne  future,  may  be  intended. 
But  the  most  easy  and  natural  interpretation  is  that  of  Theophylact, 
after  Chrysostom,  who  explains  it  by  iiri  rjj  ovg'hx.  icai  avardaei 
r)U(Zv  avrapKijg.  Nor  is  there  any  force  in  the  objection  that  a 
compound  from  ovcria  would  rather  be  eirovcrioc.  In  many  com- 
pounds with  irri,  beginning  with  a  vowel,  the  i  is  retained,  as  in 
eirieiKrjg,  67riopKog,  &c. ;  and  thus  also  in  7repiovaioQ,  a  word  simi- 
larly coined  by  the  lxx.,  and  signifying  more  than  sufficient. 
Probably  there  is  an  allusion  to  the  supply  of  manna  in  the  wilder- 


70  CHAPTER   VI. 

ness,  of  which  a  sufficiency  was  collected  every  morning  ;  and,  thus 
explained,  the  petition  is  nearly  parallel  with  that  of  Agur  in  Prov. 
xxx.  8.  Under  dprog,  bread,  is  included  every  necessary  of  life, 
temporal  and  spiritual.  Compare  Gen.  xviii.  5.  8.  1  Sam.  ix.  7. 
xxi.  6.  James  ii.  16.  21.  Unpaid  debts  become  trespasses;  and 
thence,  in  regard  to  God,  6<pei\tjfiaTa  denotes  sins.  Luke  (xi.  4.) 
has  dfiapriag.  There  is  a  remarkable  difference  between  the  term 
'TrapaTTTiOfxaTa,  slijJS  or  failings,  by  which  the  injuries  we  receive 
from  men  are  contrasted  with  the  strong  term  oQeiXijjxaTa,  employed 
to  express  our  offences  against  God.  22.  Griesbach  supposes  that 
the  doxology,  which  is  omitted  by  St.  Luke,  and  in  some  MSS,  of 
this  Gospel,  is  an  interpolation  from  the  antient  Christian  liturgies, 
which  crept  into  the  text  in  the  fourth  century.  23.  Now  the 
Jews  ended  all  their  prayers  in  a  similar  way ;  and  the  form  is  so 
appropriate  and  sublime,  that  it  can  scarcely  be  spurious.  Neither 
is  it  likely  that  the  early  Christians  would  have  added  any  thing  to  a 
prayer  indited  by  Christ  himself ;  or  that  those,  who  interpolated 
St.  Matthew,  would  have  neglected  to  make  a  similar  insertion  in 
St.  Luke.  24.  Primarily,  the  word  a'nav,  i.  e.  aiei  wv,  denotes 
eternity,  both  in  the  singular  and  plural.  See  especially  Gal.  i.  5. 
Thence  any  long  duration  of  time;  as  of  the  world  (Matt,  xxviii. 
20.),  and  of  the  Jewish  or  Christian  dispensations  (Matt.  xxiv.  3.). 
It  is  also  an  age,  the  period  of  a  man's  life,  &c.  25.  See  chap. 
V.  qu.  31. 

Vv.  XVI— XXIII.  26.  Were  any  Fasts  enjoined 
by  the  Jewish  law  ?  27.  Are  any  private  fasts,  be- 
sides those  of  Moses  and  Elijah,  mentioned  in  the  Old 
Testament?  28.  Explain  the  words  oKvdpuirbg  and 
dtyavifciv.  29.  To  what  do  the  injunctions  d\ei(j)Eiv 
Ke(f>a\rjv  and  Ttpoawirov  vlttteiv  allude  ?  30.  What  do 
you  understand  by  cn)g  ku\  fipujaig,  and  what  is  the  import 
of  the  precept  ?  31.  Supply  the  ellipsis  after  Siopvacreiv, 
and  point  out  the  force  of  the  expression.  32.  What 
is  meant  by  6(pQa\^,bg  airXovg  and  o^aXynoc.  -xovripdg;  and 
how  is  the  precept  respecting  them  to  be  understood  ? 
33.  Quote  the  comment  of  Chrysostom,  and  illustrate  it 
by  examples. 


CHAPTER   VI.  71 

Vv.  XVI— XXIII.  26.  See  chap.  iv.  qu.  4.  27.  Besides  the 
fasts  of  Moses  and  Elijah,  we  may  refer  to  that  of  Daniel  (x.  2.)  for 
full  three  weeks.  Other  instances  will  also  be  found  in  1  Sam.  i.  7. 
xx.  34.  1  Kings  xxi.  9.  Ezra  x.  6.  Neb.  i.  4.    See  also  Judith  viii.  6. 

28.  Properly  the  adjective  vKvOpw-rrog  is  used  of  one  who  contracts 
his  eyebroics,  and  exhibits  a  countenance  expressive  of  a  sour  and 
morose  disposition.  Here  it  may  indicate  sadness  or  dejection ;  and 
in  a  like  sense  it  is  opposed  to  Wapog,  or  (paitpog,  in  Xen.  Mem.  II.  7. 
12.  in.  10.  4.  The  primary  meaning  of  the  verb  d<paviZ,eiv  is  to 
erase  ;  and  thence  to  spoil  or  destroy,  as  in  vv.  19,  20.  As  applied 
to  the  uncouth  appearance  of  those,  who  made  a  shew  of  fasting  by 
throwing  ashes  over  their  heads  and  faces,  it  signifies  to  soil  or  dis- 
figure. So  Ter.  Phorm.  i.  5.  58.  Formam  extinguere.  In  illustration 
of  the  custom  alluded  to,  see  2  Sam.  i.  2.  Esth.  iv.  1.  Isai.  lxi.  3. 
Ezek.  xxviii.  30.,  and  compare  2  Sam.  xii.  10.  20.  Psal.  civ.  15. 

29.  On   the   other  hand,  the  expressions    d\ei<peiv    Ke^aXrjV,    and 
irpoatDirov  v'nrreiv,  allude  to  the  practice  of  frequent  ablution,  and 
anointing  with  perfumed  oil,  which,  except  in  times  of  affliction, 
has    always    prevailed   in  the  East,    with    a   view    to   a  healthful 
and    vigorous  habit   of  body.       See  Ruth  iii.  3.  Mark  x.  3.  Luke 
vii.  73.       30.   In  the  E.  T.  <ttjc  is  correctly  rendered  a  moth;  but 
(3pu><ng  is  perhaps  used  to  designate  a  species  of  small  worm,  so 
called  from  its  voracity  :  as  in  Mai.  iii.  11.  lxx.     The  treasures  of 
the  antients  chiefly  consisted  in  garments  ;  and  were  consequently 
liable  to  be  destroyed  in  the  manner  described.     See  Gen.  xlv.  22. 
Josh.  vii.  21.  Job  xxvii.  16.  Ezek.  vi.  69.,  and  compare  Q.  Curt.  v.  6. 
Hor.  Epist.  i.  6.  40,  44.     We  are  not  forbidden  by  the  precept  to 
lay  up  in  store  for  the  future  ;  but  required  to  make  provision  for 
our  eternal  welfare,  as  the  more  important  concern.         31.  With 
hopvcTffovffi  supply  oUiav.    The  verb,  which  signifies  to  dig  through, 
is  used  with  reference  to  houses  built  of  clay.       32.    Most  of  the 
commentators  understand  by  6<p9a\fiog  dnXovg  a  liberal,  and  by 
6(j)9.    itovnpog,   a  covetous  disposition.     Thus   the    Jewish  maxim, 
Give  with  a  good  eye,  i.  e.  liberally.    Compare  Prov.  xi.  25.  xxiii.  6. 
xxvii.  22.  Ecclus.  xxxiii.  8.  10.  Rom.  xii.  8.  2  Cor.  viii.  2.  ix.  11.  13. 
James  i.  5.     The  meaning  therefore  is,  that  as  the  body  is  enlight- 
ened or  darkened,  when  the  eye  is  sound  or  diseased  ;  so  will  the  mind 
be  full  of  light  or  darkness,  as  the  eye  of  reason  is  unimpaired  by 
avarice,  or  otherwise:   but  with  this  difference,  that  mental  is  in- 
finitely more  fatal  than  natural  blindness,       33.   Thus  Chrysostom  : 
"Qcnrep  riov  o00aX/zwi>  rv(p6\b)8evT(i)v,   to  7r6\v    rrjg  ruiv  Xonruiv 
fie\tt)v  ivepyeiag  olxeTai)  tov  <pu>Tog  avro~ig  afieoQevTog"  ovtu)  icai 


72  CHAPTER   VI. 

rijg  Siavoiae,  Sia^OapeicrTjg,  /.ivpiwv  rj  %wtj  <tov  tzaKuiv  efnrXrjG- 
Oijaerai.  The  same  similitude  is  frequently  met  with.  Thus,  in 
Aristot.  Topic.  I.  14.  wg  <pwg  ev  6(p9a\fup,  vovq  ev  4/vXV-  Oyid  Met. 
xv.  63.  Quae  natura  negavit  visibus  humanis,  oculis  ea  pectoris 
hausit.  Cic.  Tusc.  i.  15.  Animo  videre.  So  Hamlet,  in  Shakspere, 
speaks  of  his  mind's  eye. 

Vv.  XXIV— XXXIV.     34.    How  is  Zval  Kvplmq  to 

be  limited  ?  35.  How  is  Svo  declined  in  Hellenistic 
Greek ;  and  why  is  the  plural  <Wi  used  ?  36.  Ex- 
plain and  illustrate  the  word  /.ta^uwj/ac.  37.  Give  the 
true  meaning  of  firi  fieptpvu-e,  and  shew  with  what  limi- 
tations the  injunctions  in  these  verses  are  to  be  received  ? 
38.  In  what  sense  is  xfsvxv  here  used?  39.  Produce 
examples  of  the  sense  in  which  hiatyipeiv  is  here  employed. 

40.  In  what  senses  are  t]\ida  and  irfiyyQ  used  here  ? 

41.  How  is  av£,av£i.v  here  used?  42.  What  lilly  is 
here  meant  ?  43.  How  is  16&  here  used  ?  44.  Is 
K\i(javog  in  the  Attic  dialect ;  and,  if  not,  what  is  the 
Attic  form  ?  45.  What  is  the  import  of  dAiyoVtffroe  ? 
46.  What  do  you  understand  by  tyiv  fiaaiktiav  rov  Qeou 
Kal  rr)y  c\  nvrov  ?  47.  Illustrate  the  meaning  of  icada 
in  this  passage ;  and  explain  the  construction.  48.  Is 
the  same  sentiment  to  be  found  in  profane  authors  ? 

Vv.  XXIV — XXXIV.  34.  It  is  clear  that  Svtrl  tcvpioig  is  properly 
limited  hy  Chrysostom  to  two  masters,  evdvria  e-KiTaTTovaiv. 
35.  More  generally  dvo  is  undeclined  in  the  New  Testament  (Matt, 
xxi.  31.  xxvii.  21.) ;  but  dvei  is  used  again  Acts  xii.  6.  So  also  in 
Gen.  ix.  22.  lxx.,  and  constantly  by  Aristotle  and  Theophrastus.  The 
plural  form  is  used,  because  the  dual  number  was  not  recognised 
by  the  Hellenistic  writers.  3G.  According  to  Jerome,  Gentili 
Syrorum  lingua  Mammon  a  divitice  apjyellebantur.  Hence  it  was  so 
employed  also  by  the  Carthaginians.  Thus  Augustin :  Lucrum 
Punice  Mammon  dicitur.  The  term  is  here  personified ;  or  prob- 
ably may  be  the  name  of  an  idol,  corresponding  with  the  Plutus  of 
the  Greek  mythology.     It  occurs  again  in  Luke  xvi.  9.  11.       37. 


CHAPTER   VI.  73 

Certainly  the  E.  T.  are  incorrect  in  rendering  /xi)  [xepipvaTe,  take  no 
thought ;  for  diligence  in  the  affairs  of  life  is  frequently  inculcated  in 
Scripture,  and  recommended  as  a  subject  of  prayer  to  God.  The 
verb  signifies  to  be  over-anxious ;  and  our  Lord  merely  condemns 
that  immoderate  carefulness,  which  originates  in  a  worldly  mind,  and 
indicates  a  distrust  in  providence.  Compare  Phil.  iv.  6.  38.  Of 
^/vx?j,  as  here  used  in  the  sense  of  life,  there  are  examples  in  Matt. 
x.  39.  xvi.  25.  John  x.  11.  Xen.  Cyr.  iv.  4.  3.  Eur.  Phcen.  1012. 
Herac.  551.  39.  The  verb  ciafyepeiv  signifies  to  excel,  or  exceed  in 
value;  as  in  Thucyd.  I.  84.  irokv  diafepeiv  ov  SeX  vo[j.i'Ceiv  dv- 
OpojTTOV  dv9pujTrov.  Joseph.  C.  Apion.  I.  22.  HvOayopag,  ircivTi^v 
vireikrinpevog  fiieveyiceiv  rwv  (piXoGofrjadvTwv.  40.  Since  food 
has  no  necessary  connexion  with  groicth  or  stature,  rjXiKia  should 
here  rather  be  rendered  life  or  life-time;  as  in  John  ix.  21,23. 
Heb.  xi.  11.  So  also  in  Luke  xii.  25.  Although  7t»jxu€  *s  doubtless 
a  measure  of  extension,  it  is  also  frequently  applied  metaphorically 
as  a  measure  of  time  ;  as  in  Mimnermus  ap.  Stob.  p.  158.  Trijxviov 
eirixpovov  dvQecnv  jjfirjg  repTropeOa.  Compare  Psal.  xxxix.  6. 
41.  Properly  av^dveiv  answers  to  the  Latin  auger e ;  but  it  has  also 
an  intransitive  signification  in  Greek  writers,  as  well  as  in  the  New 
Testament.  Polyb.  xvi.  21.  10.  nv%ave  to  Katzov.  So  Catul. 
lxiv.  323.  O  decus  eximium,  magnis  virtutibus  augens,  for 
aucte.  42.  Probably  the  Narcissus  is  here  meant.  Plin.  N.  H. 
xxi.  5.  Est  et  rubens  lilium,  quod  Graci  Kpivov  vocant.  43. 
Here  d6£a  is  used  of  splendid  apparel;  as  in  Esth.  v.  1.  lxx. 
irepiefiaXXero  Tr\v  loZ,av  avrfjg.  44.  The  grammarians  regard 
K\ij3avog  as  Dorice  for  icpifiavog.  It  is  also  used  by  Philo. 
45.  From  the  usage  of  the  Talmudists,  it  appears  that  oXtyoVioToe, 
means  distrustful  of  the  care  of  Providence.  46.  By  rrjv  /3. 
tov  Qeov  Kai  ti}v  c.  avrov  is  meant  that  righteousness  which  is 
required  by  the  Christian  dispensation,  as  being  conformable  to  the 
will  of  God.  Compare  Rom.  xiv.  7.  See  ch.  in.  qu.  16.  47.  In 
the  sense  of  trouble  or  vexation,  Kania  occurs  in  Ecclus.  xii.  1.  Wisd. 
vii.  30.  Compare  also  Thucyd.  in.  58.  The  sense,  however,  is 
rare  in  Attic  Greek.  Of  the  construction,  Virgil's  (Eel.  in.  80.). 
Triste  lupus  stabulis,  is  a  trite  example.  48.  With  the  sentiment 
compare  Eur.  Hel.  338.  fir}  irpo\iavTig  dXyeuv  UpoXdpfSav',  (J 
0('\a,  yoovg.  Senec.  Ep.  13.  Satis  cito  dolebis,  dolor  cum  venerit: 
interim,  tibi  meliora  propone.  See  also  Soph.  Trach.  960.  Mosch. 
Idyll,  iv.  65.  Anacr.  xv.  1.  Hor.  Carm.  I.  9.  n.  16.  in.  29.  Senec. 
Epp.  12  and  24. 


H 


ft  /O       -* 


.,*&*. 


74 


CHAPTER    VII. 

Vv.  I — XII.  1.  In  what  sense  is  Kpivere  here  used, 
and  does  it  include  forensic  judgment?  2.  Adduce 
similar  sentiments  from  heathen  writers.  3.  Is  aVn- 
fxETprjOijcreTai  the  true  reading ;  and  what  is  the  character 
of  the  expression  ?  4.  What  is  the  exact  meaning  of 
Kaptyog,  as  opposed  to  Zokoq  ?  5.  Illustrate  the  passage 
by  parallels  from  classical  authors.  6.  Fill  up  the 
construction,  acpeg  £/,/3a\w,  and  adduce  similar  instances. 

7.  Explain  and  illustrate  what  is  intended  by  the  terms 
dogs  and  swine,   and   shew  the  import  of  the  precept. 

8.  What  is  the  import  of  KarcnrctTeiv  ?  9.  How  is  ical 
to  be  rendered ;  and  what  does  orpatyivTtg  agree  with  ? 
10.  What  is  understood  after  Kpoveiv,  and  what  verb  is 
more  usually  employed  in  the  same  sense?  11.  Is  there 
any  condition  implied  in  this  promise  ?  12.  Illustrate 
the  proverbial  nature  of  the  subjoined  illustration.  13. 
What  is  the  proper  government  of  air eiv  ?  14.  Is 
oiZare  lilovcu  a  pleonasm  ?  15.  Illustrate  our  Lord's 
"golden  rule"  by  similar  sentiments  from  Jewish  and 
Heathen  writers ;  and  state  the  difference  between  the 
morality  of  Christ  and  the  old  philosophers.  16.  What 
is  the  import  of  the  expression,  ovrog  iariv  6  rofiog  teal 
ol  7rpo0?)rcu  ? 

Vv.  I — XII.  1.  The  verb  Kpiveiv  is  here  used  in  the  sense  of 
Karaicpiveiv  (Rom.  ii.  1.),  or  KctTaXaXeiv  (James  iv.  11.);  and  the 
prohibition  is  directed  against  censoriousness  and  severity  in  con- 
demning the  actions  of  others.  Compare  James  ii.  13.  That  forensic 
judgment  is  not  included  in  the  precept,  is  clear  both  from  its  neces- 
sity, and  from  Eom.  xiii.  4.  and  elsewhere.  2.  There  are  similar 
sentiments  in  Demosth.  c.  Aristog.  I.  782.  tov  KaTrjyoprjaovTa  rtHv 
d\\u)v    K<xi    Trdvrag    Kpivovvra,    avrov    dve%e\eyicTOv    virdpxetv 


CHAPTER   VII.  15 

£hT.  Cic.  Verr.  m.  1.  Qui  sibi  hoc  sumpsit,  ut  corrigat  mores 
aliorum,  ac  peccata  reprehendat ,  huic  quis  ignoscat,  si  qua  in  re 
ipse  religione  officii  aberraverit  ?  See  also  Thucyd.  in.  40.  Polyb. 
xii.  12.  4.  Cic.  Verr.  in.  2.  3.  The  authority  of  mss.  &c.  is  in 
favour  of  perptiOtjcrerai,  as  the  true  reading ;  the  compound  verb 
was  probably  introduced  from  Luke  vi.  88.  Of  the  expression,  which 
is  proverbial,  there  are  illustrations  in  the  Chaldee  Paraphrase  on 
Gen.  xxxiii.  25.  and  Isai.  xxvii.  8.  See  also  2  Cor.  x.  12.  Hor.  Ep. 
I.  7.  98.  4.  As  opposed  to  doicog,  a  plank  or  beam,  icdp<pog  will 
signify  a  splinter.      Hesychius   explains   it  icepaia    £v\ov   Xeir-TJ. 

5.  The  proverb  is  not  only  frequent  in  the  Jewish  writings;  but 
parallels  are  continually  found  in  the  classics.  Thus  Menand.  fr. 
OvQelg  dp'  iavrov  rd  icaicd  avvopa,  TLdfupiXe,  2a0wc/  erepov  d' 
dcrxnfiovovvTOQ  o^erai.  Sosicr.  ap.  Stob.  'Aya9oi  Si  to  icaicov 
evp-ev  d<p'  irepiov  ideiv,  Avroi  5',  brav  7roi(Jjuev,  ov  yiyvuiaicouev. 
Cic.  Tusc.  in.  3.  Est  proprium  shdtitice,  aliorum  vitia  cernere, 
oblivisci  suorum.  Hor.  Sat.  i.  3.  25.  Cum  tua  pervideas  ocidis 
mala  lippus  invinctis,  Cur  in  amicorum  vitiis  tarn  cernis  acutum, 
Quam  aut  aquua,  aut  serpens  Ej>idaurhtsl  Compare  Theo^n. 
439.  Plutarch  de  Curios,  p.  515.  Cic.  Off.  i.  41.  Senec.  V.  Beat.  27. 

6.  Supply  'iva  before  e'ic/3a\w.  Compare  Luke  ix.  54.  1  Cor.  iv.  21. 
Sometimes  the  future  is  so  used ;  as  in  Matt.  xiii.  28.  xxvi.  17. 

7.  By  dogs  and  swine  are  meant  the  obstinate  and  the  profane; 
and  the  precept  enjoins  caution  in  exposing  the  doctrines  of  revela- 
tion to  those  who  would  reject  or  despise  them.  The  maxim  occurs 
in  the  Talmud,  with  the  explanation  that  Wisdom  is  not  to  be  offered 
to  one  who  knows  not  the  value  of  it.  Similar  terms  of  reproach  are 
frequent  in  Homer.  See  II.  Z.  344.  8.  Properly  Kara-rraTeTv  is 
to  tread  under  foot ;  and  thence  to  treat  with  contempt.  It  is 
used,  as  in  this  passage,  in  Herod,  n.  14.  Compare  Epict.  i.  8. 
Sometimes  toXq  ttooi  is  omitted.  9.  This  is  one  of  those  passages 
in  which  tzai  is  better  rendered  or  than  and;  as  the  act  of  each 
animal  is  distinct,  and  aTpa^ivreq  agrees  with  icvveg.  Similar 
metatheses  will  be  found  in  Matt.  xii.  22.  Rom.  ii.  13.  sqq.  xiv.  3  4, 
10.  1  Cor.  vL  11.  10.  After  Kpovere  supply  tt\v  Qvpav,  as  in 
Luke  xiii.  25.  Xen.  Symp.  i.  11.  There  is  the  same  ellipsis  with 
dvoiyetv  in  Matt.  xxv.  11.  Acts  xii.  16.  More  commonly  Koirreiv 
is  used.  See  Aristot.  Art.  Rhet.  n.  13.  11.  It  is  clear  from  what 
follows  that  we  must  ask  in  faith,  and  for  what  is  agreeable  to  the 
will  of  God.  12.  In  illustration  of  the  proverbial  expressions 
which  follow,  we  may  compare  the  panis  lapidosus  of  Seneca,  and 
the  Greek  saying  dvri  Tripling  aKopiriojv.    We  find  also  in  Plautus: 


76  CHAPTER    VII. 

Alter  A  manu  fert  lapidem,  partem  ostentat  altera.  Compare 
Arist.  Pac.  119.  13.  Properly  aireiv  is  followed  by  a  genitive  of 
the  person  with  and  or  e'/c.  The  double  accusative  is  a  Hebraism  ; 
examples  of  which  occur  in  Josh.  xv.  18.  Ezra  vii.  21.  Isai.  xlviii.  2. 
lxx.  John  xi.  22.  So,  in  Latin,  Virg.  Mn.  xi.  362.  Pacem  te 
poscimus  omnes.  14.  The  periphrasis  oldare  Sidovai,  for  diSore, 
is  of  frequent  occurrence.  So  Propert.  I.  2.  12.  Sciat  currere. 
15.  Our  Lord's  precept,  known  as  the  golden  ride,  was,  to  a  certain 
extent,  familiar  to  the  Jews,  and  is  thus  expressed  in  Tobit  iv.  15.  o 
fiKTeig,  /xrjSevl  Troujayg.  It  is  also  found  in  Heathen  writers. 
Herod,  in.  142.  eyw  Si,  rd  r<j>  Tre'Xac  e7ri7r\r}<TO'u),  avrog  Kara 
dvva/xiv  ov  7roLr}cru).  Isocr.  ad  Nicocl.  39.  a  7tda\ovTeg  v(p' 
erepcjv  6pyi^,ea0e,  ravra  rolg  aXXoic  fit]  TroieZre.  Senec.  Epist. 
94.  Ab  altero  expectes,  alter  I  quod  feceris.  It  will  be  observed 
that  a  mere  abstinence  from  wrong  is  enjoined  by  the  Heathen 
philosophy,  whereas  the  Gospel  affords  a  holier  motive,  a  superior 
sanction,  and  the  promise  of  assistance.  16.  By  the  expression, 
ovrog  yap  eariv  6  vopog  kcci  oi  TrpoQij-ai,  our  Lord  meant  to  say 
that  the  precept,  though  not  found  in  so  many  words,  was  the  sum 
and  substance  of  the  Old  Testament,  in  regard  to  our  duty  towards 
our  neighbour.     See  Rom.  xiii.  8.  Gal.  v.  14.  James  ii.  8. 

Vv.  XIII — XX.  17.  How  does  St.  Luke  express 
the  full  meaning  of  elaiXderel  18.  Is  there  anything 
similar  to  this  precept  in  Heathen  writers  ?  19.  Illus- 
trate the  use  of  on  in  this  context ;  and  give  the  various 
reading,  with  its  import,  if  correct.  20.  What  is  here 
the  sense  of  ^evcWoo^Jjrcu,  and  by  what  analogy?  21. 
Explain  the  phrase  irpoai^TE  and  nvog.  22.  What  is 
the  allusion  contained  in  the  words  evdv/iam  irpofiarujy  1 
23.  Is  upnayeg  a  common  epithet  of  Xvkoi  1  24.  p/rt 
avXXiyovoL  k.  t.  X.  Is  this  proverbial  ?  25.  What  is 
the  force  of  the  article  before  oairpov  livlpov  ? 

Vv.  XIII — XX.  17.  St.  Luke  (xiii.  24.)  expresses  the  sense  of 
ei<re\6ere  more  fully  by  dyuvileaQe  eioekQeiv.  18.  Cebes  (Tab. 
12.)  somewhat  similarly  describes  the  narrowness  of  the  gate  and  the 
ruggedness  of  the  way,  ttjv  dyovaav  Trpoc  rr\v  d\i]Qivr\v   Traidiav. 


CHAPTER    VII.  77 

Compare  also  Hesiod.  Op.  D.  i.  288.  Xea.  Cyrop.  n.  2.  24.  Mem.  II. 
1.  21.  jElian.  V.  H.  xin.  32.  Cic.  Off.  I.  32.  Sil.  Ital.  vr.  120.  xv. 
101.       19.   The  lxx.  frequently  use  on  for  a  Hebrew  particle  signi- 
fying but ;  as  in  Numb,  xxvii.  3.  Deut.  xi.  7.  Judges  i.  19.  ii.  17. 
1   Sam.   xvii.   47.,    and   elsewhere ;    which  same  particle  is  some- 
times rendered  by  dXXd  or  dXX'  //,  as  in  Psal.  xliii.  3.  Amos  vii.  14. 
Some  prefer  rt,  the  reading  of  some  copies ;  which,  if  correct,  must 
have  the  sense  of  w'c.    The  Vulgate  has  quam  angusta.       20.    It 
should  seem  that  ipevdcnrpcxpijTai  is  here  simply  equivalent  to  tpevdo- 
&<5aVKa\oi  (2  Pet.  ii.  1.);  just  as  Trpocptjrevetv  frequently  signifies 
no  more  than  to  teach  ;  as  in  v.  22.        21.     The  formula  Trpoo-e^eiv 
air 6  tivoq  is  explained   by   (po(3e~ia9at  diro  tivoq,  in  Luke  xii.  4. 
Compare    Deut.   xxiii.  10.    Ecclus.   vi.    13.         22.     In   evdvpara 
7rpof3aTu)v  there  is  probably  an  allusion  to  the  hairy  garments  of 
the  prophets.    There  is  a  similar  mode  of  distinction  in  Hor.  Epist. 
i.  16.  46.  Introrsum  turpem,  speclosum  pelle  decora.      23.    Wolves 
are  commonly  described  by  the  epithet  dp-Tray  eg ;  as  in  Lycophr. 
Cass.  1309.  enefiipav  dpirayaq  Xvkovq.     So  Hor.  Carm.  iv.  4.  50. 
Cervi   luporum   prada    rapacium.        24.    Gathering    grapes    of 
thorns,  and  like  expressions,  are  proverbial.     Theog.  537.  ovre  yap 
etc  aicvWns  poda  (pverai,  ovS'  vdicivQog.    Compare  Theocr.  Id.  132. 
Virg.  Eel.  iv.  29.  Senec.  Epist.  87.       25.   Tbe  article  before  aairpov 
BevSpov  is  equivalent  to  irdv  in  the  preceding  clause.     In  the  next 
verse  the  proposition  is  exclusive,  and  therefore  neither  -jrav  nor  the 
article  is  employed. 

Vv.  XXI— XXIX.  26.  To  what  is  ov  ttSc  equiva- 
lent ?  27.  Of  what  day  is  ev  etceirn  rrj  ytfiipa  indica- 
tive ?  28.  What  does  huvafxig  signify  in  the  New 
Testament,  both  in  the  singular  and  plural  ?  29.  Is 
there  any  proof  that  miracles  were  wrought  in  early 
times  by  wicked  persons,  and  how  do  you  account  for 
the  circumstance  ?  30.  How  do  you  render  o/jLoXoyrjo-h)  ? 
31.  What  is  a  common  sense  of  yivwcrKetv  in  the  New 
Testament  ?  32.  Is  not  the  clause,  aVoxwpe«x£  k.  t.  X., 
a  quotation  from  the  Old  Testament  ?  33.  How  do 
you  account  for  the  peculiarity  of  the  construction  in  the 

words,  7r5e  olv  oang  k.  r.  X.  ?      34.   Whence  the  article 

h2 


78  CHAPTER   VII. 

before  rrjv  7rirpay  ?  35.  How  is  xora^ol  to  be  rendered? 
36.  Is  the  augment  commonly  omitted  in  the  pluperfect, 
as  in  TeQefxekiioTo,  by  the  Hellenistic  writers  ?  37.  What 
are  the  different  senses  of  lilayri  in  the  New  Testament  ? 
38.  Of  what  character  was  the  klovain,  by  which  our 
Lord's  teaching  was  distinguished  from  that  of  the 
Scribes  ? 

Vv.  XXI — XXIX.  26.  Since  the  Hebrews  had  no  expression 
corresponding  with  ovdeig  and  findelg,  the  writers  of  the  New  Testa- 
ment, according  to  their  vernacular  idiom,  employ  nag  with  a  nega- 
tive particle  in  their  place.  If  the  particle  is  closely  connected  with  the 
verb,  the  exclusion  is  complete ;  as  in  Matt.  xii.  25.  xxiv.  22.  Otherwise 
it  is  not  necessarily  so,  as  in  this  place.  27.  From  Matt.  xi.  24. 
compared  with  Luke  x.  12.  it  will  be  seen  that  ijfiepa  eKeivn  means 
the  day  of  judgment.  28.  In  the  New  Testament  Svva/xig,  in  the 
singular,  implies  divine  power ;  and  the  plural  dwd/xeig,  the  cause 
being  put  for  the  effect,  signifies  miracles.  Compare  Matt.  xi.  20. 
Mark  vi.  2.  Acts  ii.  22.  29.  It  appears  from  Origen  (C.  Cels.  p.  7.), 
that  miracles  were  wrought  in  the  early  age  of  the  Gospel,  by  persons 
whose  wicked  lives  were  inconsistent  with  the  profession  of  Christi- 
anity; nor  is  there  any  reason  to  doubt  the  fact:  for  God  prophesied 
by  the  mouth  of  Balaam,  and  the  power  of  healing  diseases  was  com- 
municated to  Judas  with  the  rest  of  the  twelve.  30.  Render 
6fj,o\6yr)(T(i),  I  icill  declare  openly  ;  as  in  iElian.  V.  H.  II.  4.  31. 
In  the  New  Testament  yiyviouiceiv  frequently  signifies  to  acknow- 
ledge or  approve  ;  as  in  Matt.  xxv.  12.  John.  x.  14.  1  Cor.  viii.  3. 
Gal.  iv.  9.  2  Tim.  ii.  19.  32.  The  clause  aVox^peTre  /c.  r.  X.  is 
taken  from  Psal.  vi.  8.  33.  In  ordinary  Greek,  the  construction 
would  not  be  izag  ovv  bang  k.  t.  X.,  but  irdvTa  ovv  aKOvovra 
k.  r.  X.  The  former  has  been  regarded  as  peculiar  to  Hebrew.  There 
is,  however,  something  of  a  similar  kind  in  Herod.  I.  114.  elg  dtj 
tovtcjv,  Kvpog  eice\eve  avrov  k.  t.  X.  34.  As  the  article  is  definite, 
TreTpd   here  means  stony  ground.     Mark  iv.   5.  eV£   to    7rerpa>#ec. 

35.  Render  7rorafj.oi,  torrents.  Horn.  II.  A.  452.  xei/xappot  7rora/ioi. 

36.  The  Hellenistic  writers  commonly  omit  the  augment  in  the  plu- 
perfect. Besides  reOefieXiioro,  there  are  other  instances  in  Mark  xiv. 
44.  Acts  xiv.  8.  Heb.  vii.  11.    So  likewise  in  Josephus  frequently. 

37.  Here  didaxrj  seems  to  be  the  manner  of  teaching;  and  so,  as 
well  as  the  art  of  teaching,  and  the  thing  taught,  it  sometimes 
signifies.       38.   Some  have  thought  elovaia  implies  the  authority 


CHAPTER   VIII.  79 

with  which  Christ  was  invested  as  a  teacher  sent  from  God ;  but 
it  should  seem  to  imply  the  force  and  power  with  which  he  spake: — 
his  persuasive  eloquence,  and  irresistible  arguments,  so  different 
from  the  trifling  aud  frivolous  disputations  of  the  Scribes.  Compare 
Horn.  II.  i.  G89. 



CHAPTER  VIII. 

Vv.  I — IV.  1.  /,-ara/3ujri  U  ai/rw  k.  r.  X.  Explain 
and  illustrate  this  construction.  2.  In  what  light  was 
the  leprosy  regarded;  and  what  was  the  condition  of 
those  affected  ?  3.  Do  the  verb  TrpocreKvvet,  and  the 
form  of  address,  cvpte,  indicate  the  leper's  belief  in  our 
Lord's  divinity  ?  4.  Did  Christ  incur  any  legal  im- 
purity by  touching  the  leper  ?  5.  What  may  be  re- 
marked of  the  words  of  healing  pronounced  by  Christ, 
and  the  effect  which  immediately  followed  them?  6. 
Why  does  Christ  enjoin  silence  upon  the  leper;  and 
upon  what  principle  does  he  sometimes  inculcate  secrecy, 
and  at  others  publicity,  in  the  objects  of  his  miraculous 
cures  ?  7.  Where,  and  why,  was  he  to  shew  himself  to 
the  priest  ?  8.  What  was  the  ICjpov,  which  the  law  of 
Moses  required  from  a  recovered  leper  ?  9.  Mention  the 
principal  regulations  of  the  Mosaic  law  respecting  the 
leprosy,  and  the  ceremonies  and  offerings  in  cases  of 
cure?  10.  How  did  the  antient  Persians  treat  those 
affected  with  the  disease?  11.  Is  Mwo-j/c  or  Mojvafjg 
the  preferable  orthography,  and  what  is  the  derivation  of 
the  word  according  to  Josephus  ?  12.  What  is  the 
import  of  the  words  elg  fiapTvpwv  avrolg,  and  to  whom 
does  the  relative  refer  ?  13.  Was  this  the  first  miracle 
wrought  by  our  Lord,  or  had  St.  Matthew  any  apparent 
reason  for  recording  it  out  of  the  true  order  of  time  ? 


80  CHAPTER   VIII. 

Vv.  I — IV.     1.   Either  KarajSavrt,  avriji  may  be  regarded  as  the 
dative,  instead  of  the  genitive,  absolute;   as   in  Thucyd.  iv.   93: 
or  the  pronoun  may  be  considered  as  redundant.     See  chap.  iv. 
qu.  54.    The  same  construction  recurs  in  v.  5.  xxi.  23.  and  else- 
where.       2.    The  leprosy  was   a  most  infectious  and   inveterate 
cutaneous  disease,  and  subjected  by  the  law  of  Moses  to  the  severest 
restrictions  imposed  upon  any  legal  uncleanness  whatsoever.     Lepers 
were  not  allowed  to  enter  towns ;  and  required  to  give  notice  of 
their  approach,  that  no  casual  passer-by  might  incur  the  danger  of 
infection.     Hence  their  condition  was  pitiable  in  the  extreme.       3. 
Since  Kv'pie  may  merely  be  an  ordinary  title  of  address  (John  iv.  19.), 
and  TrpoGKvveiv  does  not  necessarily  imply  religious  worship,  the 
leper  may  not  have  been   impressed  with  an  idea  of  our  Lord's 
divinity;  but  there  is  a  peculiar  humility  in  the  form  of  his  application, 
which  evinces  the  deepest  reverence  for  the  character,  and  the  most 
confident  assurance  of  the  power  of  Christ.     He  may  have  regarded 
him  as  a  prophet,  or  even  as  the  promised  Messiah,  without  a  belief 
in  his  divine  nature.       4.   The  same  legal  uncleanness  attached  to 
those  who  touched  an  unclean  person,  as  to  him  who  was  actually 
infected;  but  prophets,  performing  miraculous  cures  (1   Kings  vii. 
19.),  were  necessarily  exempted  from  ritual  observances.     Besides, 
in  this  instance,  the  touch  and  cure  were  simultaneous ;  so  that  no 
impurity  could  be  incurred.       5.   It  has  been  remarked  that  the 
healing  words  of  our  Lord — 0e'\w,  KaOapiaO^rr — are  an  instance  of 
the  sublime,  similar  in  character  to  that  which  Longinus  admired  in 
the  Mosaic  account  of  the  creation  (Subl.  c.  9.);  and  the  effect  produced 
by  them  could  only  have  proceeded  from  the  finger  of  God.       6. 
Our   Lord's  design   in   enjoining  secrecy  respecting  certain   of  his 
miracles,  was  partly  to  avoid  the  malice  of  his  enemies,  lest  they 
should  work  his  destruction  prematurely  ;   and  partly  to  prevent  any 
seditious  outbreaks  with  a  view  to  make  him  a  king.     Among  the 
heathen,  where  there  was   less  danger  of  these  results,  he  never 
avoided  publicity.      In  the  present  instance,  the  injunctions  only 
extended  perhaps  till  the  priest  had  declared  the  leprosy  cleansed,  and 
thus  be  prevented  from  denying  the  cure.      7.  The  leper  was  to  shew 
himself,  without  the  city,  to  the  priest  appointed  to  examine  the  nature 
of  the  disease,  and  to  certify  the  cure.       8.   The  required  offering, 
doipov,  was  two  sparrows  ;  of  which  one  was  sacrificed,  and  the  other 
allowed  to  escape.       9.   There  is  a  full  account  of  the  Mosaic  or- 
dinances respecting  the  leprosy,  and  the  rites  and  ceremonies  at- 
tending its  cure,  in  Levit.  xiii.  xiv.       10.   Respecting  the  Persian 
lepers,  we  read  in  Herod.  III.  19.  ot  di   ry  /3aci\ei  deiKvvaaw- 


CHAPTER  VIII.  81 

€(i)vtovq,  Kal  rrjv  airiav  elirov,  Si  i)v  ireirovBoTtg  ehjaav.  11. 
It  should  seem  from  the  custom  of  the  lxx.,  and  from  the  Hebrew 
pronunciation  of  the  name,  that  Muxrtjg  is  the  preferable  ortho- 
graphy :  but  some  MSS.  have  Nwvcrijg,  which  is  in  accordance  with 
Joseph.  Ant.  II.  9.  6.  to  yap  vSwp  fidi  ol  Aiyvirrioi  kciXovgi,  vai)Qt  $ 
de,  tovq  e'£  iidciTOQ  crwQevrag.  12.  As  there  was  only  one  priest 
(ry  iepel),  it  is  clear  that  avrolg  refers  to  the  Jews,  who  would  be 
prevented  by  the  declaration  of  the  priests  from  denying  the  miracle. 
13.  This  miracle  was  not  the  first  performed  by  our  Lord  in  order  of 
time  ;  but  Matthew  seems  to  have  given- it  the  precedence,  as  being 
a  work  which  proved  to  the  Jews,  on  their  own  principles,  the  divine 
mission  and  power  of  Christ.  They  professed  and  believed  that 
leprosy  was  peculiarly  of  God's  sending  and  removing.  See  2  Kings 
v.  3,  7. 


Vv.  V — XIII.  14.  Reconcile  this  narrative  of  the 
healing  of  the  Centurion's  servant,  with  the  account 
of  it  given  by  St.  Luke.  15.  Was  the  Centurion  a 
Jew,  Gentile,  or  Proselyte ;  and  how  does  your  con- 
clusion bear  upon  our  Lord's  declaration  in  v.  11  ? 
16.  To  what  peculiar  prejudices  of  the  Jews  is  our 
Lord's  reply  directed?  17.  Point  out  the  principal 
prophecies  in  the  Old  Testament  which  relate  to  the 
calling  of  the  Gentiles.  18.  Explain  the  usage  of  the 
verb  fiij3\r)Tai,  and  supply  the  ellipsis.  19.  What  is  the 
import  of  the  Centurion's  answer,  and  how  does  it  evince 
his  faith  ?  20.  In  what  may  his  faith  have  originated  ? 
21.  How  is  l?ovaLa  here  used,  and  how  may  the  ellipsis 
be  supplied  ?  22.  What  is  understood  with  avaToXdv 
Kal  Ivajxwv,  and  what  does  the  expression  indicate  ?  23. 
Point  out  the  meaning  of  the  verb  avaKkiQ^aovrai,  and 
shew  the  fitness  of  the  terms  employed  throughout  the 
allusion  ?  24.  What  is  the  import  of  vIuq  in  the 
expression  ol  viol  tTiq  fiavikeiag,  and  other  like  phrases  ? 
25.  Account  for  the  insertion  of  the  article  before  n\avd- 


82  CHAPTER   VIII. 

ftog  and  ^pvyjxog.         26.     Is   l/carovrapx>??    or — ywj   the 
preferable  reading. 

?>.  V— XIII.  14.  In  Luke  (vii.  1.  &c.)  the  account  of  the 
healing  of  the  centurion's  servant  is  given  more  in  detail ;  and  the 
request  is  there  said  to  have  been  made  by  the  Centurion's  friends. 
This  is  according  to  the  Jewish  notion,  that  what  is  done  at  a  per- 
son's instigation,  is  virtually  done  by  himself.  Compare,  for  instance, 
Matt.  xx.  20.  with  Mark  x.  35.  Luke  also  uses  SovXog  for  Trdlg. 
That  the  latter  word,  however,  was  commonly  employed  in  the  sense 
of  servant,  see  Gen.  xxii.  5.  Judg.  ix.  54.  Arist.  Vesp.  1337.  So 
puer  is  likewise  used  in  Latin.  See  Hor.  Sat.  I.  10.  92.  Epist.  I.  7. 52. 
Besides,  in  Luke  vii.  7.  the  word  is  iraig.  15.  It  seems  from 
St.  Luke's  account  that  the  Centurion  was  a  Gentile  Proselyte; 
and  from  his  exalted  faith  our  Lord  takes  occasion  to  announce 
God's  merciful  purpose,  of  admitting  Gentile  believers  to  a  participa- 
tion in  the  Gospel  Covenant,  from  which  unbelieving  Jews  would  be 
excluded.  16.  The  Jews  regarded  themselves  as  the  peculiar 
favourites  of  heaven.  They  believed  that  "all  Israel  would  have 
a  portion  in  the  world  to  come,  and  that  heathens  were  doomed  to 
hell-fire :"  and  it  was  against  this  prejudice  that  our  Lord's  reply 
was  directed.  17.  The  Call  of  tJie  Gentiles  is  either  predicted  or 
prefigured  in  Gen.  xlix.  10.  Deut.  xxxii.  19.  43.  Psal.  xlvii.  9. 
lxxxvii.  4.  cxvii.  1.  Isai.  xi.  1.  xxix.  17.  xlv.  14.  Jer.  xii.  16. 
Ezek.  xvi.  53.  Zech.  vi.  15.  Mai.  i.  11.  18.  With  fepXnrai  there 
is  an  ellipsis  of  eVi  icXivng  (Matt.  ix.  2.) :  and  thus  it  is  com- 
monly applied  to  the  condition  of  sick  persons :  as  again  in 
v.  14.  19.  The  Centurion  suggests  that,  if  his  own  orders  were 
go  readily  obeyed,  those  of  Jesus  would  be  much  more  so;  and 
his  faith,  or  confidence  in  Christ's  power,  could  not  have  been 
more  strongly  expressed,  than  its  giving  it  superiority  above 
that  of  the  Roman  military  discipline.  20.  His  faith  may  have  i 
originated  in  the  recent  cure  of  the  nobleman's  son,  which  was  I  f\ 
effected  at  a  distance  of  twelve  miles  from  the  place  of  his  residence  ;  I  ^ 
that  residence  being  Capernaum,  where  the  centurion  was  stationed./ 
21.  With  vtto  i%ovaiav  supply  TaaGo/ievog,  as  in  Luke  vii.  8. 
There  is  a  substitution  of  the  res  pro  persona;  the  power  for  the 
person  exercising  it.  22.  There  is  an  ellipsis  of  nXiov  after  diro 
dvaroXdiv  icai  dvvfiuv.  To  express  the  whole  world,  the  Hebrews 
mentioned  the  east  and  west,  or  the  north  and  south  (Isai.  xlv.  6. 
lix.  19.) ;  or  all  the  four  cardinal  points,  as  in  Psal.  cvi.  3.  Luke  xiii. 


CHAPTER  VIII.  83 

29.  Compare  Xen.  Cyr.  I.  1.  5.  23.  The  verb  dvanXivecQai 
signifies  to  recline  or  sit  doxcn  at  table ;  and  is  synonymous  with 
eaOieiv  per  a  tivoq  (Matt.  ix.  11.).  Not  only  the  Jews,  but  the 
antients  generally,  represented  divine  pleasures  under  the  emblem  of 
a  feast.  Compare  Matt.  xxii.  1.  Luke  xiv.  15.  Rev.  xix.  9.  Epict. 
Encheir.  21.  In  continuation  of  the  metaphor,  the  outer  darkness, 
in  which  those  excluded  were  involved,  is  contrasted  with  the  blaze 
of  light  in  the  illuminated  apartments,  where  the  guests  were 
assembled.  24.  By  a  Hebrew  idiom,  vide,  is  frequently  used  of  one, 
to  whom  any  thing  belongs  by  promise,  covenant,  inheritance,  or 
otherwise;  or  to  whom  any  destiny,  good  or  evil,  is  appointed.  See 
Ps.  lxxxviii.  22.  1  Mace.  iv.  2.  Matt.  ix.  15.  xxiii.  15.  Luke  x.  6. 
John  xvii.  12.  25.  Seven  times  in  the  New  Testament  the  expres- 
sion ejcei  tarai  6  KXavOfiog  k.  t.  X.  occurs;  and  always  with  the 
insertion  of  the  article.  Without  it,  it  would  only  have  intimated 
that  some  persons  would  there  weep  ;  but  with  it,  the  weeping  is  that 
of  the  persons  last  mentioned.  26.  In  the  earlier  Greek  writers, 
names  of  officers,  compounded  with  dpxeiv,  are  formed  after  the 
second  declension ;  but,  in  the  New  Testament,  generally  after  the 
first.  Hence  Griesbach  would  here  read  eKarovrdpxy-  There  is 
however  no  uniformity  ;  and  xiXiapxog  follows  the  second  declension 
invariably. 

Vv.  XIV— XVII.  27.  In  what  did  the  miracle 
wrought  upon  Peter's  wife's  mother  consist  ?  28.  What 
is  the  exact  meaning  of  (jitjkovsi  clvtoIq,  and  what  does 
the  act  indicate?  29.  Is  any  canon  of  the  Romish 
Church  invalidated  by  this  passage?  30.  Is  6\pia 
substantive  or  adjective?  31.  When  did  the  Jewish 
Sabbath  commence,  and  whence  the  reason  of  bringing 
the  sick  in  the  evening  ?  32.  Does  the  prophecy  from 
Isaiah  correspond  writh  the  Hebrew,  and  in  what  con- 
nexion does  it  occur?  33.  Point  out  the  application 
which  the  Evangelist  has  made  of  it  ? 

Vv.  XIV — XVII.  27.  Since  fevers  are  not  necessarily  incurable, 
the  miracle  wrought  on  Peter's  wife's  mother  consisted  in  the  man- 
ner of  the  cure,  namely,  by  a  touch ;  in  its  suddenness ;  and  in  its 
completeness.       28.   The  fact  that  she  immediately  xcaited  upon 


84  CHAPTER    VIII. 

them  at  table,  which  SinKovei  avroig  implies,  proves  her  perfect 
restoration  to  health.  See  chap.  iv.  qu.  38.  29.  It  is  observable 
that  the  marriage  of  Peter  is  decisive  against  the  Romish  canon, 
which  imposes  celibacy  on  the  clergy.  30.  With  orpiag,  as  being 
an  adjective,  wpag  is  understood.  Compare  Mark  xi.  11.  31.  The 
Jewish  sabbath  commenced  in  the  evening  (Levit.  xxiii.  32.  JNehem. 
xiii.  19.) ;  and  therefore  it  would  have  been  deemed  a  breach  of  the 
Sabbath  to  bring  their  sick  to  be  healed,  before  the  sun  had  gone 
down  (Mark  i.  32.).  32.  In  the  Hebrew,  the  prophecy  from  Isaiah 
liii.  4.  has  a  spiritual  reference,  being  introduced  in  connection 
with  the  subject  of  man's  redemption,  in  order  to  which  the  Messiah 
was  to  bear  our  sins  and  carry  our  sorroios.  33.  Since  the  Jews 
regarded  sickness  and  disease  as  the  temporal  punishment  of  sin,  the 
Evangelist  has  rendered  the  passage  in  such  a  manner,  as  to  indicate 
the  removal  of  bodily  diseases  ;  doubtless  intending  to  include  the  ful- 
filment of  the  prediction  in  its  strictest  sense,  of  the  remission  of  sins 
by  the  sacrifice  of  Christ  upon  the  cross.  [See  Magee  on  the 
Atonement ;  Vol.  i.  No.  42.] 

Vv.  XVIII— XXII.  34.  To  what  country,  elg  to 
Tripav,  did  Jesus  now  propose  to  go ;  and  why  ?  35. 
In  what  sense  is  the  numeral  elg  here  used,  and  do  the 
Latins  employ  unus  in  a  similar  manner  ?  36.  How  does 
Hesychius  explain  tytoXeovg,  and  how  is  KaraaKrjvojaretg  to 
be  understood  ?  37.  What  is  the  probable  import  of 
our  Lord's  reply  to  the  Scribe  ?  38.  To  whom,  and 
in  what  sense,  is  the  title  Son  of  man  applied  in  the 
Old  Testament  ?  39.  How,  by  whom,  and  whence 
derived,  is  it  applied  to  Christ  in  the  New  Testament  ? 
40.  Quote  passages  which  shew  that  it  is  synonymous 
with  other  titles  of  the  Messiah.  41.  What  may  be 
inferred  from  the  request  of  the  second  disciple  ?  42. 
Explain  the  meaning  of  our  Lord's  reply,  and  the  im- 
port of  the  figure  of  speech  therein  employed.  43. 
What  reason  may  be  assigned  for  our  Lord's  frequent 
use  of  figurative  language  ? 


CHAPTER    VIII.  85 

Vv.  XVIII — XXII.  34.  In  order  to  avoid  tumults  or  insurrec- 
tions, Christ  would  never  keep  a  multitude  long  together;  and 
therefore  he  now  retired  into  the  country  of  the  Gcrrjesenes  (v.  28.), 
which  was  (eig  to  iripav)  on  the  farther,  or  eastern,  side  of  the  lake. 

35.  Of  etc,  for  Tig,  there  are  examples  in  Luke  v.  12.  John  xx.  7. ; 
and  so  frequently  in  the  later  writers.     Thus  also,  in  Latin,  Ter.  And.  ■ 
i.  1.  91.     Forte  unam  adspiclo  adolcscentulam.  Plin.  N.  H.  xxxv. 

36.  Tabulam  anus  una  custodiebat.  36.  Hesychius  explains  QujXeog 
by  <T7Tj;Xaiov,  ov  rd  9i]pia  /cot^arai.  Compare  Theoc.  Idyl.  I.  115. 
JEUan.  V.  H.  vi.  3.  Of  KaTaffKijvuxTig  the  meaning  is  rather  a 
perch,  or  roost,  than  a  nest ;  and  thus  Kara<yKi]vovv  is  used  of  bird3, 
roosting  beneath  the  shelter  of  trees,  in  Matt.  xiii.  32.  Luke  xiii.  19. 

37.  It  should  seem  that  this  Scribe  was  induced  to  follow  Christ,  in 
order  to  partake  of  the  temporal  advantages,  which  he  expected  to 
meet  with  ;  and  our  Lord  accordingly  framed  his  answer  so  as  to 
rectify  the  mistaken  notion  which  the  Jews  entertained  of  his  king- 
dom. 38.  In  the  Old  Testament,  the  title,  Son  of  man,  is  applied 
to  the  prophets  Ezekiel,  Daniel,  and  Zechariah,  with  reference  to 
their  human  weaknesses  and  infirmities.  Compare  also  Ps.  viii.  4. 
xlviii.  2.  39.  As  applied  to  our  Lord  in  the  New  Testament,  it  is 
borrowed  from  Dan.  vii.  13.;  and,  since  he  was  called  so  by  none 
but  himself  before  his  ascension,  it  is  plain  that  he  chose  the  title 
with  reference  to  his  human  nature,  as  connected  with  the  great 
object  for  which  he  came  into  the  world.  See  John  v.  27.  40. 
That  the  Jews  regarded  it  as  synonymous  with  other  titles  of  their 
expected  Messiah,  appears  from  Matt.  xvi.  28.  John  i.  58.  xii.  34. 
Acts  vii.  55.  41.  The  request  of  the  second  disciple  seems  to  refer 
to  a  command,  which  he  had  received  from  our  Lord  to  follow  him. 
42.  By  his  apparently  harsh  reply,  Christ  may  have  intended  to  test 
the  faith  and  devotion  of  the  disciple  ;  and  it  is  possible  also  that  he 
might  have  foreseen  some  particular  impediment,  which  might  have 
arisen  from  the  ridicule  or  persuasion  of  his  family,  against  his 
devoting  himself  to  the  ministry  of  the  Gospel.  The  terms  in  which 
our  Lord  expressed  himself,  are  an  example  of  the  figure  called 
antanaclasis,  according  to  which  the  same  word,  or  words,  are  used 
twice  in  different  senses.  Let,  he  says,  the  spiritually  dead  bury  those  f 
who  are  naturally  dead.  For  other  instances,  see  Levit.  xxvi.  23,  24.  V 
Ps.  xvii.  26.  Matt.  x.  39.  Be  it  observed  also  that  veicpog  is  frequently 
employed  in  the  former  acceptation  in  the  New  Testament.  Compare 
Eph.  ii.  1.  Col.  ii.  13.  With  respect  to  the  precept  itself,  Christ  did  not 
mean  to  undervalue  the  duties  of  natural  affection ;  but  simply  to 
declare  that  every  other  engagement  whatsoever  should  give  way  to 

I 


86  CHAPTER   VIII. 

the  more  important  work  of  preaching  the  Gospel.  43.  It  may 
have  been  our  Lord's  object,  in  his  frequent  use  of  figurative  lan- 
guage, that  greater  attention  should  be  necessary  in  order  to  discover 
the  intended  application,  so  that  the  meaning,  when  understood, 
should  be  more  deeply  impressed  upon  the  mind. 

Vv.  XXIII— XXVII.  44.  In  what  sense  is  aeiafibg 
here  used  ?  45.  What  is  the  ellipsis  after  riyztpav 
avTov  ?  46.  Shew  that  dXtyumaroi  is  justly  applied  to 
the  disciples.  47.  Account  for  the  use  of  the  article 
with  avefxoi  and  Bakaaaa.  48.  What  idea  would  the 
disciples  naturally  conceive  of  Christ  from  his  calming 
the  storm  ? 

Vv.  XXIII — XXVII.  44.  Properly  aeiap,oQ  is  an  earthquake  ; 
but  here  a  tempest,  as  in  Jerem.  xxiii.  19.  lxx.  Mark  and  Luke 
use  \cu'\ai/>.  45.  With  rjyeipav  avrov,  supply  e'£  vttvov,  as  in 
Horn.  II.  E.  413.  46.  Our  Lord's  reproof  of  his  disciples,  conveyed 
in  the  word  o'XiyoVioroi,  was  only  too  well  deserved ;  for  they  had 
already  been  witnesses  of  so  many  mighty  acts  of  love  and  mercy, 
that  to  doubt  either  his  will  or  power  to  save  them  was  culpable  in 
the  extreme.  47.  Natural  objects,  as  dvep,oi  and  QaXaaaa,  always 
take  the  article.  [See  Mlddleton.~\  48.  The  idea,  naturally  excited 
by  this  miracle  in  the  minds  of  the  disciples,  would  be  that  of  the 
divinity  of  their  Lord;  for  the  Scripture  speaks  of  stilling  the  raging 
of  the  sea  as  an  attribute  of  the  Deity.     See  Ps.  lxiv.  7.  cvi.  25.  29. 

Vv.  XXVIII— XXXIV.  49.  Reconcile  St.  Mat- 
thew's account  of  this  miracle  with  that  given  by  Mark 
and  Luke,  and  shew  in  what  the  transaction  itself  differs 
from  the  generality  of  our  Lord's  miracles.  50.  What 
were  the  ^.vnfitia,  and  were  they  usually  frequented  by 
dsemoniacs.  51.  In  what  sense  is  ^aXe-jro*  here  used? 
52.  Fill  up,  and  illustrate,  the  elliptical  expression,  rt 
iifiiv  kclL  aoL  53.  Shew  from  Luke's  account,  and 
other  texts,  the  time  indicated  in  7rpo  Kaipov.  54.  Of 
what  number  did  the  herd  of  swine  consist,  and  how 


CHAPTER   VIII.  87 

many  daemons  took  possession  of  them  ?  55.  How  is 
iroXtg  here  used  ?  56.  Why  did  the  people  wish  that 
Jesus  would  leave  their  neighbourhood  ? 

Vv.  XXVIII— XXXIV.  49.  Mark  (v.  1.)  and  Luke  (viii.  26.) 
place  this  miracle  in  the  country  of  the  Gadarenes.  Here  indeed  also 
many  mss.  read  YaSapiiviov,  but  the  two  accounts  may  be  reconciled 
by  supposing  that  the  occurrence  took  place  in  the  open  district 
between  the  towns  of  Gadara  and  Gergesa,  which  lay  a  few  miles 
apart.  Again,  Mark  and  Luke  mention  but  one  daemoniac.  Neither 
of  them,  however,  say  that  there  was  only  one;  and  they  may  have 
designed  to  specify  the  more  remarkable  of  the  two,  who,  from  his 
greater  violence  or  some  other  reason,  attracted  especial  attention. 
A  cavil  has  been  raised  against  the  miracle  as  an  act  of  cruelty  and 
injustice ;  but  the  owners  of  the  swine  may  have  been  justly  punished 
for  keeping  animals  forbidden  by  the  Jewish  law,  or  there  was  at  all 
events  some  good  reason  for  our  Lord's  mode  of  proceeding,  though 
the  Evangelist  has  omitted  to  mention  it.  Indeed  it  is  a  striking 
proof  of  Christ's  benevolence  that  this  is  his  only  miracle,  with  the 
exception  of  the  cursing  of  the  barren  fxg-tree  (Matt.  xxi.  18.),  which 
did  not  tend  directly  to  benefit  mankind.  50.  The  fivnpeZa,  or 
tombs,  of  the  Jews  were  generally  excavations  in  the  6ides  of  rocks 
and  mountains,  and  in  other  unfrequented  situations ;  and  the 
Jewish  writers  speak  of  them  as  the  common  resort  of  robbers  and 
daemoniacs.  51.  Here  xa^e7rog  signifies  terrible;  as  in  Horn.  Od. 
r.  201.  xa^-e7r°C  Sa-ifiw.  Aristot.  H.  An.  vi.  10.  veg  xa\e7ru)TaToi. 
52.  With  ri  t]/juv  icai  aoi ;  supply  £vv6v  e'ort.  It  is  an  expression 
rejecting  officious  interference.    Compare  2  Sam.  xvi.  10.  2  Kings  ix. 

18.  2  Chron.  xxxv.  21.  Ezra  iv.  3.  Anacr.  24.  Arrian.  Epict.  i.  1.  u. 

19.  53.  It  appears  from  2  Pet.  ii.  4.  Jude  6.  that  irpo  icaipov 
indicates  the  day  of  judgment,  at  which  time  the  power  of  the  devil 
will  be  destroyed,  and  his  ministers  publicly  consigned  to  the  regions 
of  eternal  darkness.  In  Luke  viii.  31.  fiaaavlaai  is  explained  by 
eig  ri)v  afivaoov  d.Tre\Beiv.  54.  According  to  Mark  (v.  13.)  the 
number  of  the  swine  was  about  two  thousand ;  and  both  Mark  and 
Luke  state  that  the  name  of  the  daemons  was  Legion,  for  they  were 
many.  55.  By  a  common  figure  rroXig  is  here  put  for  the  citizens. 
Thucyd.  vn.  77.  dvdpeg  yap  iroXig,  icai  ov  reixn.  56.  They  seem 
to  have  been  a  wicked  and  licentious  people,  and  to  have  desired 
Christ's  departure,  lest  their  offences  should  be  visited  with  further 
punishment. 


88 


CHAPTER   IX. 

Vv.  I — VIII.  1.  What  city  is  meant  by  rr)v  Iciar 
ttvXiv  ?  2.  Will  the  expression  designate  a.  place  of  resi- 
dence, as  well  as  of  birth  ?  3.  Whose  faith  is  intimated 
in  the  words  t))v  tc'mttiv  av'rwv,  and  how  was  it  manifested  ? 
4.  What  is  implied  in  the  declaration  atyiwvrm  ao\  at  a/j. 
<roi>,  and  upon  what  principle  did  the  Scribes  regard  it  as 
blasphemous  ?  5.  Shew  from  the  Old  Testament  that 
God  alone  can  forgive  sins ;  and  thence  deduce  an  argu- 
ment for  the  Divinity  of  Christ.  6.  Are  Odpo-et,  and 
atyEwvTcn,  Attic  forms?  7.  What  is  the  ordinary 
and  the  classical  import  of  the  verb  (jXaa^n^eiv  ?  8. 
Distinguish  between  Ihiov  and  elhwg,  so  as  to  mark  the 
sense  in  which  the  former  is  here  used.  9.  What  is 
the  full  import  of  etTrtw,  and  the  meaning  of  our  Lord's 
question  on  this  occasion  ?  10.  Whom  do  you  under- 
stand by  toIq  avQpio-KoiQ  ? 

"Vv.  I — VIII.  1.  By  ri\v  idiav  ttoXiv,  is  meant  Capernaum. 
See  chap.  iv.  qu.  44.  2.  The  expression  will  denote  a  place  of 
residence,  as  well  as  of  birth;  as  in  1  Sam.  viii.  22.  Polyb.  x.  18.  4. 
xxin.  9.  14.  Ovid  Trist.  II.  414.  By  the  Jewish  canons,  a  residence 
of  twelve  months,  or  the  purchase  of  a  dwelling,  conferred  the  right 
of  citizenship.  3.  It  is  clear  that  tj}v  tt'iotiv  means  the  faith  of 
those  who  carried  the  paralytic,  which  led  them  to  let  him  down 
through  the  roof  before  Jesus.  See  Mark  ii.  4.  Luke  v.  19.  Theophy- 
lact  adds,  Kai  avrov  rov  irapaXvT'acov.  Otherwise,  indeed,  he 
would  not  have  been  cured.  4.  Since  the  Jews  regarded  disease  as 
the  effect  of  sin,  the  words  a.<peh>vTai  ool  a't  dp.  imply  the  cure  of  the 
disease  by  the  removal  of  its  cause.  At  the  same  time,  by  the  form 
of  expression,  Christ  claimed  to  himself  an  attribute  of  the  Deity; 
and  it  was  on  account  of  this  claim  that  the  Jews  charged  him  with 
blasphemy.  The  mere  working  of  a  miracle  would  not  have  implied 
an  assumption  of  divinity.       5.  That  God  alone  can  forgive  sins  ap- 


CHAPTER    IX.  89 

pears  from  Exod.  xxiv.  7.  2  Sam.  xii.  23.  Isai.  xliii.  25.  xliv.  22.  None 
of  the  prophets  possessed  this  power ;  and  the  very  fact  that  our  Lord 
worked  a  miracle  with  reference  to  the  claim,  proves  that  he  is  God, 
and  equal  with  the  Father.  G.  According  to  the  Grammarians 
Qappui  is  the  Attic  form,  not  Qapaoi.  They  also  assert  that  dtyecouai 
is  Attic  for  d^elfiai,  and  consequently  that  d(peu)vrai  is  the  3  pi.  perf. 
pass,  indie,  for  d(peXvrai.  So  again,  in  Luke  vii.  47.  1  John  ii.  12. 
7.  The  ordinary  meaning  of  fiXactyvneiv,  from  (pijuijv  fiXd-n-reiv,  is 
to  slander,  calumniate,  or  revile :  and  thus  Cic.  Cluent.  5.  leedere 
famam.  In  Scripture,  however,  it  is  applied  to  the  use  of  oppro- 
brious speeches  against  God  or  his  attributes.  8.  Properly  iSoiv  is 
applied  to  ocular,  and  eidwg  to  mental,  perception  :  but  the  dis- 
tinction is  not  accurately  observed,  so  that  the  latter,  which  is  the 
reading  of  some  mss,  is  not  necessarily  correct.  Compare,  for  in- 
stance, v.  2.  supra.  Instances  of  the  accurate  usage  occur  in  Luke 
vi.  8.  xi.  17.  9.  Here  again  e'nreiv  signifies  to  command,  or  to 
say  with  effect ;  as  in  Matt.  iv.  3.  Our  Lord  intimates  that  for  him 
it  was  equally  easy  to  remove  diseases  or  to  forgive  sins.  10.  The 
plural  toTq  dvBpunroiQ  is  used  for  the  singular ;  as  in  Gen.  xxvii.  29. 
compared  with  v.  27.     Christ  is  evidently  meant. 

Vv.  IX— XIII.  11.  What  was  the  reXwviov  ?  12. 
What  two  points  are  especially  remarkable  in  the  account 
of  the  calling  of  St.  Matthew,   as  related  by   himself? 

13.  What  is  the  sense  usually  affixed  to  the  word 
afiapTio\o\  in  the  Gospels,  and  what  is  the  import  of  the 
objection  raised   by  the  Pharisees  against   our    Lord? 

14.  Illustrate,  by  similar  modes  of  expression,  the  pro- 
verb ov  xpeiav  typvoi  k.  t.  a.  15.  Whence  are  the 
words,  eAcov  dt\u),  teat  ov  Qvolav,  taken  ;  and  how  are  they 
applied  by  our  Lord?  16.  With  what  limitation  is 
ctKaiovg  to  be  understood  ? 

Vv.  IX— XIII.  11.  reXaiviov.  The  booth,  in  which  the  tolls 
were  collected.  See  Introd.  qu.  30.  12.  In  writing  of  himself, 
Matthew  uses  the  third  person,  so  as  to  avoid  any  appearance  of 
egotism.  Caesar,  in  his  Commentaries,  and  Herodotus,  do  the  same. 
Compare  also  Dan.  i.  6.  John  xiii.  23.  Another  trait  of  humility  is 
also  observable  in  his  omitting  the  circumstance,  recorded  by  St. 

12 


90  CHAPTER    IX. 

Luke,  that  "  he  left  all"  and  followed  Christ.  See  also  Introd.  qu. 
32.  13.  Generally  in  the  New  Testament  afxaprioXog  denotes  a 
heathen ;  and  in  this  light  the  publicans  were  regarded.  See  Introd. 
qu.  34;  and  compare  Matt.  xxvi.  45.  Mark  xiv.  41.  Luke  xxiv.  7. 
John  ix.  16.  Hence  the  question  of  the  Pharisees  was  suggested  by 
the  supposed  defilement  which  they  incurred  from  eating  in  such 
company.  14.  With  the  proverb  ov  xpeiav  e%.  k.  t.  X.  compare 
Diogenes  ap.  Stob.  T.  XI.  ovSe  yap  iarpog,  vyieiag  cSv  iroinTitcog, 
ev  role  vyiaivovai  £iarpi[3i}v  7roietra(.  Ovid  Pont.  ill.  4.  7. 
Firma  valent  per  se,  nullumque  Machaona  qucerunt:  Ad  medi- 
cam  dubius  confugit  &ger  opem.  Quinctil.  CI.  Or.  41.  Superva- 
cuus  inter  sanos  medicus.  15.  The  words  eXeov  6eXu),  k.  r.  X. 
are  cited  from  1  Sam.  xv.  22.  Hos.  vi.  7.  Since  God  had  enjoined 
sacrifice,  they  are  not  to  be  taken  literally ;  but  their  meaning  is, 
that  the  great  duties  of  humanity  and  charity  are  more  acceptable  to 
God,  than  the  most  devout  observance  of  external  ceremonies.  For 
similar  instances  of  comparative  negation,  see  Gen.  xlv.  8.  Exod. 
xvi.  8.  Joel  ii.  13.  Matt.  vi.  19,  20.  Luke  xii.  4,  5.  John  vi.  27.  vii. 
19.  Col.  iii.  2.  16.  As  no  human  being  is  truly  righteous,  the 
diicaioi  in  Scripture  are  those  who,  though  not  free  from  sin,  sincerely 
lament  their  frailties,  and  strive  earnestly  to  do  their  duty  to  God 
and  man.  Such  were  Job,  Zacharias  and  Elizabeth,  Simeon, 
Anna,  and  Cornelius. 

Vv.  XIV — XIX.  17.  Did  the  question  respecting 
fasting  originate  with  John's  disciples  alone  ?  18. 
Who  were  ol  viol  too  wjKpwvog,  and  how  were  they  desig- 
nated by  the  Jews,  Greeks,  and  Latins  respectively  ? 
19.  In  what  sense  is  vlog  here  used?  20.  Is  Christ 
elsewhere  in  Scripture  represented  under  the  character 
of  a  bridegroom?  21.  Point  out  the  full  import  of 
the  interrogative  sentence,  fir)  duvavrai  nerde'tv  K.r.X.  22. 
What  is  the  meaning  of  our  Lord's  reply,  and  of  the 
comparisons  by  which  he  illustrates  it  ?  23.  What  is 
the  derivation  and  meaning  of  ayvatyog  1  24.  What  is 
the  literal  meaning  of  kTriftXrjfxa,  and  to  what  is  it  equiva- 
lent ?  25.  To  what  does  the  relative  abrov  refer ;  and 
what  is  the  accusative  after  aipe 1 1       26.   Translate  and 


CHAPTER  IX.  91 

explain  the  word  dawc.  27.  What  was  the  name  of  the 
apywv,  who  solicited  Jesus  to  restore  his  daughter ;  and 
what  was  his  office,  as  defined  by  the  other  Evangelists  ? 
28.  How  is  the  numeral  tic  here  used  ?  29.  How  do 
you  render  the  words  dpn  ereXevTrjaev,  so  that  they  may 
not  militate  against  the  accounts  o-iven  by  Mark  and 
Luke?  30.  Why  did  the  ruler  express  a  wish  that 
Jesus  would  lay  his  hand  upon  his  child  ? 


Vv.  XIV— XIX.  17.  St.  Luke  (v.  33.)  attributes  the  question,  here 
proposed  by  John's  disciples,  to  the  Lawyers,  who  were  of  the  sect  of  the 
Pharisees  ;  and  St.  Mark  (ii.  18.)  to  John's  disciples  and  the  Phari- 
sees jointly.  18.  The  v'toi  rov  vv^KpiovoQ  were  those  who  were 
admitted,  as  ty'CKoi  row  vvj.i<piov  (John  iii.  29.),  to  superintend  the 
festivities  of  the  bride-chamber.  They  were  called  by  the  Greeks 
irapavv[x<pioi}  by  the  Romans  pronubi,  and  by  the  Hebrews  Schosch- 
beniin.  19.  See  chap.  viii.  qu.  24.  20.  From  Psal.  xllv.  Hos. 
ii.  the  Jews  applied  the  title  of  the  bridegroom,  6  vv/jupiog,  to  their 
expected  Messiah.  Possibly  the  Book  of  Canticles  may  be  similarly 
interpreted.  Compare  John  iii.  29.  21.  In  the  interrogative  fiij 
Ivvavrai  TrevQeiv  k.t.X.;  a  strong  negative  is  implied;  and  the 
verb  SvvavTai,  if  not  actually  redundant,  indicates  something  far 
short  of  absolute  necessity.  Compare  Matt.  xii.  34.  Mark  i.  45. 
Luke  xi.  7.  xiv.  20.  xvi.  2.  John  v.  44.  vii.  7.  Acts  iv.  20.  x.  47. 
22.  Our  Lord's  reply  seems  to  allude  to  the  days  of  persecution  after 
his  death,  when  his  disciples  would  have  abundant  cause  to  fast  and 
mourn  with  a  degree  of  severity,  which  they  were  as  yet  unfitted  to 
bear ;  and  its  force  is  rendered  more  apparent  by  the  fact,  that  the 
Baptist's  disciples  were  then  lamenting  their  master's  imprisonment. 
Accordingly  he  illustrates  his  meaning  by  the  remark  that,  as  the 
frayed  edges  of  an  old  garment  will  not  support  a  patch  of  strong 
texture,  or  as  old  bottles  will  burst  with  the  fermentation  of  new 
wine,  so  the  burden  of  fasting  would  weigh  down  the  energies  of 
those  who  were  unprepared  to  encounter  it.  23.  From  yvatyevg, 
a  fuller,  dyvcupoQ  signifies  undressed,  and  therefore  new.  Hence  the 
corresponding  epithet  in  Luke  v.  35.  is  kcuvoq.  24.  The  eirifiXnua, 
or  piece  added,  is  equivalent  with  7rX//pw/xa,  that  which  fills  up  the 
rent.  25.  In  avrov  the  reference  is  to  i/xaTit^  ;  and  p-epog  rt  is 
the  accusative  to  be  supplied  after  a'ipei.      26.   Apuleius  speaks  of 


92  CHAPTER   IX. 

vinarios  litres,  which  is  a  correct  rendering  of  d gkovq  in  this  passage. 
The  antients  kept  their  wine  in  vessels  made  of  shins  or  leather ; 
which  were  very  liable  to  burst  from  the  fermentation  of  new  wine. 
See  Josh.  ix.  13.  Horn.  II.  i.  247.  Od.  i.  19.  6.  27.  For  dpxwv, 
Mark  (v.  22.)  has  ctpx^vvayioyog,  and  Luke  (viii.  41.)  says  apxwv 
ttjq  avvayujyrjg.  In  every  synagogue  there  were  several  rulers, 
with  a  president  at  their  head,  who  regulated  its  services.  This 
ruler's  name  was  Jairus.  28.  See  chap.  viii.  qu.  35.  The  nu- 
'  meral,  however,  is  not  found  in  many  mss.  29.  Mark  says  that  his 
daughter  was  only  in  extremis  (e'ffvarwc  e%eO>  and  Luke  that  she 
was  dying  (dtreOvnGicev).  He  might  therefore  conclude  that,  when  « 
he  met  with  Christ,  she  ivas  by  that  time  dead  (dpn  ireKevTncfev). 
30.  With  respect  to  the  request  that  Jesus  would  lay  his  hands  on  her,  ■'■ 
it  was  suggested  by  the  practice  of  the  antient  prophets,  who  accom- 
panied their  prayers  for  the  sick  and  afflicted  with  imposition  of 
hands.     See  Numb,  xxvii.  18.  2  Kings  v.  11. 

Vv.  XX— XXVI.  31.  Why  may  the  woman  have 
approached  Jesus  from  behind,  and  why  have  touched 
the  Kpacnrelov  Ifxariov  in  particular  ?  32.  Is  there  any 
ancient  story  connected  with  the  miracle  of  her  cure  ? 
33.  How  did  the  Jews,  in  bewailing  their  dead,  differ 
from  other  Eastern  nations  ?  34.  Was  not  music  em- 
ployed at  funerals  among  the  antients  generally  ?  ,\  35. 
How  do  you  understand  the  words  ovk  dnldave  ?  36. 
Who  were  allowed  to  witness  the  miracle,  and  why  were 
the  multitude  excluded  ?  37.  Why  is  the  notoriety  of 
the  transaction  recorded  ? 

Vv.  XX — XXVI.  31.  The  woman  probably  approached  our  Lord 
from  behind  to  escape  observation,  since  her  disease  rendered  her 
unclean  (Lev.  xv.  25.) ;  and  she  touched  the  border  of  his  garment, 
because  it  was  inscribed  with  the  phylacteries,  and  therefore  consid- 
ered in  a  manner  sacred.  32.  Eusebius  (Hist.  Eccl.  vn.  18.)  men- 
tions a  story,  which  does  not  however  seem  deserving  of  credit,  that 
at  Caesarea  Philippi  there  were  brazen  statues  of  this  woman  and 
Christ.  33.  It  was  the  general  custom  of  the  Eastern  nations  to 
bewail  the  dead  by  tearing  the  hair,  cutting  the  flesh,  and  making  * 
loud  lamentations  (Jerem.  xvi.  6.  xxxi.  36.);  but  the  Jews  were 


CHAPTER   IX.  93 

forbidden  so  to  express  their  grief,  such  violence  of  sorrow  being 
inconsistent  with  resignation  to  the  will  of  God,  and  the  hope  of 
a  future  life.  See  Levit.  xix.  23.  Deut.  xiv.  1.  34.  The  Jews 
however,  and  the  antients  generally,  used  music  at  their  funerals. 
See  Jerem.  ix.  17,  18.  Amos  v.  16.  Joseph.  B.  J.  in.  9.  5.  Horn. 
II.  Q.  723.  Ovid.  Fast.  vi.  660.  Trist.  v.  1.  48.  35.  By  ovk 
direOave  our  Lord  did  not  mean  that  the  girl  was  alive,  but  that 
she  was  not  dead  as  men  ordinarily  die,  and  so  as  to  continue  under 
the  power  of  death.  36.  St.  Mark  (v.  37,  40.)  says  that  her 
parents,  and  Peter,  James,  and  John  were  witnesses  of  the  miracle. 
Had  the  crowd  been  admitted,  confusion  might  have  prevailed,  so 
as  to  cast  a  doubt  over  the  reality  of  the  transaction.  37.  On  the 
other  hand,  the  notoriety  of  the  miracle  is  recorded,  thereby  proving 
that  it  had  stood  the  test  of  investigation. 

Vv.  XXVII— XXXIV.  38.  What  is  the  sense  of 
the  verb  izapaye.iv  ?  39.  What  is  implied  in  the  title, 
vie  AafoiB  ?  40.  What  was  there  peculiar  in  the  faith 
of  these  blind  men?  41.  What  is  the  import  of  the 
verb  evefipijjiiiaaTo  ?  42.  Did  Jesus  usually  enjoin 
secresy,  when  he  worked  a  miracle?  43.  Compare 
this  miracle,  and  others  wrought  by  Christ,  with  those 
which  Tacitus  and  Suetonius  ascribe  to  Vespasian.  44. 
What,  and  whence,  is  the  full  import  of  Kwyue  ?  45. 
Are  haifjuov,  and  caifioviov,  synonyms  in  the  New  Testa- 
ment ?  46.  Enumerate  the  miracles  which  elicited  the 
expression  of  surprise  from  the  multitude.  47.  Who 
is  meant  by  -w  cip-^ovri  tu>v  Cainovuov,  and  where  does  our 
Lord  refute  the  calumny  of  the  Pharisees  ?  48.  Shew 
that  the  opposition  of  the  Jews  to  Christianity  confirms 
the  truth  of  the  Gospel  miracles. 

Vv.  XXVII — XXXIV.  38.  Properly  irapdyeiv  is  to  pass  by  cr 
along;  but  it  is  frequently  used  in  the  sense  of  d-xepxeaQaiy  to  go 
away.  That  such  is  its  meaning  here  and  at  v.  9.  supra,  is  evident 
from  the  addition  of  eKeWev.  39.  See  chap.  I.  qu.  13.  40.  From 
the  very  nature  of  their  affliction,  the  faith  of  the  blind  men  must 


94  CHAPTER    IX. 

have  rested  on  the  testimony  of  others,  and  proves  the  prevalent 
belief  in  the  reality  of  Christ's  miracles.  41.  The  verb  iixj3pifx^v 
properly  includes  the  idea  of  harshness  and  menace-,  but  the 
Evangelists  use  it  in  the  sense  of  commanding  with  earnestness,  or 
charging  strictly.  Compare  Mark  i.  43.  42.  See  chap.  vm. 
qu.  6.  43.  There  is  a  narrative  in  Tacitus  (Hist.  iv.  81.)  of  the 
cure  of  a  blind  man,  and  of  one  maimed  in  the  hand,  by  the  Em- 
peror Vespasian,  whose  aid  they  implored  at  the  instigation  of  the 
god  Serapis.  Now,  whereas  the  miracles  of  Christ  were  of  various 
kinds,  and  performed  in  every  variety  of  situation,  form,  and  man- 
ner, in  the  presence  of  enemies  as  well  as  of  his  disciples ;  those  in 
question,  which  were  calculated  to  do  honor  both  to  the  god  and  the 
Emperor,  were  achieved  in  the  midst  of  the  friends  and  flatterers  of 
the  latter,  and  in  the  city  of  Alexandria  devoted  to  his  interest 
and  the  worship  of  the  god,  where  it  would  have  been  treason 
and  blasphemy  together  to  contradict  or  even  question  the  cure. 
Suetonius  (Vesp.  7.)  has  the  same  story  ;  but  he  tells  it  of  one  debili 
crure,  instead  of  manum  ceger.  [See  these  and  similar  instances 
examined  at  large  in  Bp.  Douglas'  Criterion;  and  Paley's  Evi- 
dences, I.  2.  2.]  44.  Hesychius  explains  Kuxpdg,  by  ovre  XaXuiv 
ovre  dicovwv.  This  double  sense  arises  from  the  fact  that  either  of  J 
the  two  infirmities,  if  congenital,  is  commonly  united  with  the  other. 
45.  The  distinction,  which  exists  between  Saipuiv  and  Saifxoviov  in 
profane  writers,  is  not  observed  in  the  New  Testament.  46.  In  a 
single  afternoon  Christ  had  raised  the  daughter  of  Jairus  from  the 
dead,  staunched  the  bloody  issue,  restored  their  sight  to  two  blind 
men,  and  ejected  a  daemon  from  a  dumb  person.  Well  might  the 
multitude  be  surprised  at  a  power,  which  no  prophet  had  hitherto 
possessed.  47.  By  6  apx^v  raJv  dai/xovioiv  is  meant  Beelzebub. 
The  calumny  is  refuted  in  Matt.  xii.  24.  Vide'locnm.  48.  Though  • 
the  Jews  attributed  the  miracles  of  Christ  to  dgemoniacal  agency 
from  their  unwillingness  to  embrace  the  Gospel,  their  very  hostility 
is  a  decisive  proof  that  they  were  really  performed.  Had  the  nation 
been  universally  or  even  generally  converted  by  them,  the  sceptic 
would  have  argued  that  they  were  credited  without  sufficient  investi- 
gation ;  while  the  fact  that,  after  the  severest  scrutiny  of  the  most 
inveterate  enemies,  they  carried  conviction  to  multitudes,  confirms 
their  truth  beyond  the  possibility  of  doubt.  What  stood  the  tests  of 
religious  bigotry  and  national  prejudice,  cannot  now  be  denied 
without  infatuation  or  fraud. 


CHAPTER   IX.  95 

Vv.  XXXV— XXXVIII.  49.  Give  the  derivation 
and  meaning  of  the  verb  aT\ay\\'i^to-Bcu.  50.  Does 
it  occur  out  of  the  New  Testament  ?  51.  Explain  the 
words  tKXzXvufiivoi)  tc/cvX/ueVot,  and  eppifif.uvot,  and  state 
which  of  the  two  former  is  the  preferable  reading. 
52.  Whence  does  our  Lord  borrow  the  figure  here 
employed,  and  how  does  he  apply  it  ?  53.  What  is 
the  allusion  contained  in  the  words  6  dspifff-iog  k.  t.  X.,  and 
what  is  their  import  ?  54.  In  what  sense  is  UfiaWeiv 
here  used,  and  does  not  Cicero  employ  extrudere  in  the 
same  manner?  55.  Upon  what  other  occasion  does 
our  Lord  seem  to  have  spoken  to  the  like  effect  ? 

Vv.  XXXV— XXXVIII.  49.  From  Gir\dyxva>  the  howels  —  which 
are  generally  affected  by  any  strong  excitement,  and  were  regarded 
by  the  antients  as  the  seat  of  tenderness, — the  verb  <r7r\ayxvi£ecr0ai 
signifies  to  be  moved  tvith  compassion.  Compare  Phil.  ii.  1.  Col. 
iii.  12.  Philem.  12.  1  John  iii.  17.  50.  The  word  is  not  found  in 
profane  authors ;  and  in  the  lxx.  only  in  a  suspected  interpolation 
of  Prov.  xvii.  5.  In  2  Mace.  vi.  8.  airXayxviZeiv  is  used  in  a 
sacrificial  sense.  51.  If  eK\e\vppevoi  be  the  true  reading,  it  will 
mean  weary.  Compare  Matt.  xv.  32.  The  more  approved  reading, 
however,  is  eaicvXpevoi,  from  oKvWeiv,  to  tear  with  the  nails ;  and 
thence  to  trouble  or  fatigue  ;  as  in  Mark  v.  35.  Luke  vii.  6.  viii.  49. 
Herodian.  iv.  13.  8.  vii.  3.  8.  Sothe  Latin  vexare,  in  Liv.  iv.  31. 
Q.  Curt.  ix.  10.  18.  By  eppippevoi  must  be  meant  exposed  or 
abandoned.  Compare  iElian.  V.  H.  xin.  8.  Themist.  Or.  33. 
52.  Our  Lord  borrowed  the  figure  from  those  passages  of  Scripture, 
in  which  a  state  of  deplorable  destitution  is  represented  as  that  of 
sheep  deserted  by  their  shepherd ;  and  thence  applied  it  to  those  who 
were  misled  or  abandoned  by  their  appointed  teachers.  See  Numb, 
xxvii.  17.  1  Kings  xxii.  17.  Jerem.  xxiii.  1 — 4.  Zech.  x.  2.  Hence 
also  irpofiara  aVoXwXo'ra  in  Matt.  x.  6.  53.  Pointing  to  the 
fields  now  covered  with  corn  ready  for  the  harvest,  Christ  contrasted 
therewith  the  spiritual  harvest  which  awaited  his  Apostles  in  the 
conversion  of  multitudes,  for  whose  instruction  it  was  now  necessary 
to  supply  an  adequate  supply  of  teachers.  54.  Here  e'jc/Sa'XXeiv, 
which  generally  includes  the  idea  of  violence,  merely  implies  to 


96  CHAPTER  X. 

i 
send  forth,  as  commissioned  with  special  gifts  for  a  special  service. 
Cicero  uses  extrudere  in  a  somewhat  similar  sense  in  Epist.  Fam. 

J  xiv.  6.  Pollicem,  si  adhuc  non  est  profectus,  quamprimum  fae 
extrudas.  55.  From  Luke  x.  2.  it  appears  that  our  Lord  addressed 
the  same  words  to  the  seventy  disciples,  before  he  despatched  them 
on  their  mission. 

"     _ 

CHAPTER  X. 

Vv.  I — IV.      1.  Does  it  appear  that  the  twelve  Apos- 
tles had  been  previously  chosen  by  our  Lord,  and  at 
what  period  of  his  ministry  ?       2.  What  is  the  construc- 
tion and  import  of  the  expression  i^ovaiav  xv.  aKadapTuv  ? 
3.  What  may  be  inferred  from  the  delegated  authority 
with  which  Christ  invested  his  Apostles  ?       4.  Of  what 
may  their  commission  be  regarded  as  the  foundation  ? 
5.  What  is  the  primary  meaning  of  the  word  diroaToXog, 
and   how  is  it  more  immediately  applied  in  the  New 
Testament  ?       6.   Is  the  title  any  where  applied  to  our 
Lord  himself?       7.  Does  the  epithet  7rpwroc  argue  any 
pre-eminence   in   St.    Peter  above  the  other  Apostles  ? 
8.    Give  some  account  of  Peter,  Andrew,  James,  and 
John;  and  state  if  all,  or  any,  of  them  were  distinguished 
by  our   Lord's  particular   favour.        9.    Which  of  the 
two  James ,  was  the  author  of  the  Epistle?       10.    What 
is  known  of  Philip ;  and  is  he  the  same  person,  whose 
daughters  are  mentioned  in  the  Acts?        11.    What  is 
the  meaning  of  the  name  Bartholomew,  and  whence  does 
it  appear  to  be  another  name  of  the  Apostle  Nathaniel. 
12.    What  was  the  second  name  of  Thomas;  and  what 
is  particularly  recorded   of  him  in  the   Gospel?        13. 
Was  Lebhmis  known  by  another  name ;  and  what  may 


CHAPTER    X.  97 

be  remarked  of  those,  by  which  he  is  here  designated  ? 
14.  What  is  the  import  of  the  distinctive  epithet  Kava- 
virnc,  compared  with  the  term  applied  to  Simon  by  St. 
Luke?  15.  What  would  have  been  the  form  of  an 
adjective,  denoting  a  native  of  Carta?  16.  Is  anything 
recorded  of  Simon  in  the  New  Testament ;  and  what  was 
the  character  of  the  sect  of  the  Zealots,  to  which  he  is 
supposed  to  have  once  belonged?  17.  Explain  the 
import  of  the  epithet  'Itr/copiwr^g. 

Vv.  I — IV.  1.  It  should  seem  from  this  passage  that  our  Lord 
had  already  chosen,  probably  about  half  a  year  before,  those  twelve 
of  his  disciples,  whom  he  honoured  with  tbe  title  of  Apostles.  See 
Mark  iii.  14.  Luke  vi.  13.  The  number  twelve  may  have  had  relation 
to  the  twelve  patriarchs,  and  the  twelve  tribes  of  Israel.  Compare 
Matt.  xix.  28.  Luke  xxii.  30.  Rev.  xxi.  12,  14.  2.  Render  e'£ou- 
oiav  irvevfidrujv  dicaQdpTOJV,  power  over  unclean  spirits.  Luke 
(ix.  l.)has  e'£.  eVt  iravra  rd  daipovia.  In  this  sense  e^ovaia  is 
followed  by  a  genitive  in  Ecclus.  x.  4.  John  xvii.  2.  Rom.  ix.  21.  See 
also  1  Cor.  ix.  12.  Somewhat  similar  is  the  import  of  the  genitive  in 
Matt.  xii.  31.  fiXaufymiia  rov  irvevfiarog.  3.  In  delegating  this 
power  to  the  Apostles,  Christ  gave  the  most  unequivocal  proof  of  his 
divinity.  There  is  no  parallel  in  history,  except  in  the  cases  of  Moses 
and  Elijah ;  nor  was  the  communication  made  in  these  instances  by 
virtue  of  any  power  that  resided  in  themselves,  but  by  the  will,  and 
at  the  command,  of  God.  4.  In  the  commission  given  to  his  disciples 
was  laid  the  foundation  of  the  "Christian  ministry.  Christ,  as  the 
Head,  appointed  twelve  Apostles,  and  seventy  disciples,  to  work  with 
him  in  the  first  preaching  of  the  Gospel ;  and  the  Apostles,  Pres- 
byters, and  Deacons  of  the  primitive  Church  have  been  followed  in 
uninterrupted  succession  by  the  Bishops,  Priests,  and  Deacons  of  our 
own  time.  5.  The  word  aVo'cr-oXoc.  signifies,  primarily,  a  messen- 
ger sent  off  upon  some  business  of  importance  (IKings  xiv._6.);  and 
hence  it  is  applied  almost  exclusively  in  the  New  Testament,  as  the 
special  designation  of  those  twelve  disciples,  whom  our  Lord  com- 
missioned to  give  him  their  more  immediate  assistance  during  his 
personal  ministry,  and  aftewards  to  carry  the  religion  of  the  Gospel  . 
into  the  world.  6.  In  Heb.  iii.  1.  it  is  applied  to  Christ  him- 
self, as  the  messenger,  tear'  i%oxijv,  of  the  New  Covenant. 
7.  By  the  epithet  7rpwrog,  nothing  more  is  meant  than  that  Peter 
was  first  called  to  the  Apostleship.      Thus  Theophylact  describes 


98  CHAPTER   X. 

Peter  and  Andrew  as  7rpwroK\r;rot.  Both  Mark  (iii.  16.),  and  Luke 
(vi.  14.),  omit  the  word  ;  which  they  certainly  would  not  have  done, 
had  they  supposed  that  it  gave  any  superior  authority  to  Peter.  So 
far  is  Christ  from  giving,  or  Peter  from  claiming,  that  pre-eminence, 
which  the  Church  of  Rome  demands  for  him,  that  many  passages 
appear  to  casthim  into  the  back  ground.  Compare  Matt,  xxiii.  8 — 12. 
Acts  xv.  13.  2  Cor.  xii.  11.  Gal.  ii.  11.  8.  See  chap.  iv.  qq.  58. 
59,  62,  63.  9.  It  was  James  the  son  of  Alphseus,  called  by  way  of 
distinction  James  the  Less  (Mark  xv.  40.),  and  subsequently  distin- 
guished by  the  title  of  James  the  Just,  that  wrote  the  Apostolical 
Epistle  bearing  his  name.  Judas  (Thaddreus),  and  Simon  Zelotes, 
were  his  brothers ;  and  their  mother  Mary  was  the  sister  of  the 
blessed  Virgin  ;  whence  they  are  called  Christ's  brethren  (Matt.  xiii. 
55.),  i.  e.  his  cousins.  After  our  Lord's  ascension,  James  the  Less 
became  bishop  of  Jerusalem.  10.  Philip  was  a  native  of  BetJi- 
saida,  and  a  disciple  of  the  Baptist  before  he  was  called  to  follow 
Christ  (John  i.  44.).  He  is  generally  supposed  to  have  been  a  mar- 
ried man  ;  but  the  daughters  of  Philip  mentioned  in  the  Acts  were 
those  of  Philip  the  deacon.  The  Gospel  history  of  Philip  is  found  in 
John  vi.  5.  xii.  20.  xiv.  1.  11.  Bartholomew,  i.  e.  the  son  of 
Tolmai,  is  supposed  to  be  the  same  as  Nathanael  (John  i.  45.),  since 
he  is  always  paired  with  Philip,  In  Hebrew  Bar  signifies  a  son; 
whence  Barjona,  Barnabas,  &c.  12.  Thomas,  also  called  Bldy- 
mus,  rendered  himself  remarkable  by  his  incredulity,  recorded  in 
John  xx.  24.  13.  Lebbceus  also  had  the  name  of  Judas  (Luke  vi. 
16.),  of  which  Thaddceus  is  only  a  different  inflexion.  By  some 
Lebbceus  is  derived  from  a  word  signifying  a  heart,  by  others  from  a 
word  meaning  a  lion;  but  the  etymology  is  of  trifling  importance. 
This  Apostle  wrote  the  Epistle  bearing  the  name  of  Jude.  14.  The 
epithet  Kavavirng  is  derived  from  a  Hebrew  root  signifying  zealous; 
so  that  it  is  in  fact  synonymous  with  6  ^rjXiorijc,  the  term  by  which 
Simon  is  designated  in  Luke  (vi.  15.).  15.  Had  it  been  a  Gentile 
adjective,  meaning  a  native  of  Cana,  the  form  would  have  been 
Xavavalog.  16.  No  particulars  of  Simon  are  given  in  the  New 
Testament :  but  some  have  thought  that  he  had  once  belonged  to  the 
sect,  or  rather  faction,  of  the  Zealots ;  who,  under  the  pretence  of 
imitating  the  zeal  of  Phinieas,  Elijah,  and  the  Maccabees,  committed 
the  most  gross  excesses,  without  regard  either  to  morality  or  religion. 
There  is  little  mention  made  of  them,  however,  until  a  short  time 
previous  to  the  destruction  of  Jerusalem.  See  Joseph.  B.  J.  iv.  3.  9. 
vii.  8.  1.  17.  Origen  derives  the  epithet  'latcapnoTije.  from  a 
Hebrew  word  denoting  suffocation,  in  allusion  to  the  manner  of  the 
death  of  Judas;  but  it  should  rather  seem  to  describe  him  as  a 


CHAPTER   X.  99 

native  of  Kerioth,  a  small  town  in  the  tribe  of  Judah  (Josh.  xv.  25.). 
At  the  same  time,  the  article  is  absent,  though  usually  inserted  before 
Gentile  adjectives.     [See  Middleton.~\ 

Vv.  V — XV.  18.  To  whom,  and  wherefore,  was  the 
commission  of  the  Apostles  first  limited ;  and  when  was 
it  subsequently  enlarged?  19.  Was  the  exercise  of 
the  extended  commission  in  conformity  with  the  practice 
of  St.  Paul  ?  20.  "Who  were  the  Samaritans ;  and 
whence  originated  the  irreconcileable  hatred  which  ex- 
isted between  them  and  the  Jews  ?  21.  What  is  the 
origin  and  import  of  the  expression  Kp6{3a-a  u7ro\<u\ora  ? 
22.  State'the  reasons  for  and  against  the  genuineness  of 
the  clause,  veKpovg  eyelpere.  23.  In  what  sense,  and 
with  what  ellipsis,  is  Supeuv  employed  ?  24.  Does  the 
precept  discountenance  a  proper  provision  for  the  clergy; 
or  does  it  refer  to  a  practice  altogether  distinct  ?  25. 
In  what  sense,  and  with  what  reference,  is  £W))  here  used? 
26.  How  must  our  Lord's  injunctions  be  limited;  and 
what  was  their  immediate  design  ?  27.  What  is  the 
nature  of  the  expression,  at,iog  b  IpyaT-ng,  k.  t.  X.  ?  28. 
What  is  the  sense  of  u&og  in  the  following  verse,  and  how 
determined  ?  29.  How  is  the  term  elpi]vn  applied ;  and 
what  is  the  import  of  the  expression  7rpoe  v/xaq  eTrecrpe- 
tyeaQai  ?  30.  Give  the  origin  and  import  of  the  phrase 
eKTivanaeiv  tov  KovLoprov  twv  -koZwv.  31.  In  what  did  the 
aggravated  sin  of  the  Jews  consist  ? 

Vv.  V — XV.  18.  The  commission  of  the  Apostles  was  in  the  first 
instance  limited  to  the  Jews,  in  accordance  with  the  promise  made  to 
Abraham,  by  virtue  of  which  they  became  children  of  the  kingdom 
(Matt.  viii.  12.  xv.  24.  Luke  i.  54.  Rom.  ix.  4.  xv.  8.).  Moreover, 
had  the  Gospel  been  preached  to  Jews,  Samaritans,  and  Gentiles 
simultaneously,  the  mutual  antipathies  of  the  two  former,  and  the 
contempt  which  the  Jews  entertained  for  the  latter,  would  have 
raised  a  great  impediment  to  its  progress;  more  especially  as  even 
the  Apostle*  themselves  were  deeply  impressed  with  the  national 
prejudices,    which    did    not  give  way    till    after  the   ascension    of 


100  CHAPTER  X. 

Christ.  In  his  final  charge  (Matt,  xxviii.  18.),  our  Lord  included  all 
nations  indifferently.  19.  The  appeal  was  then  made  in  regular 
succession  to  Jews,  Samaritans,  proselytes,  and  idolaters ;  though 
it  was  not  till  the  Jews  had  rejected  the  Gospel,  that  St.  Paul  turned 
to  the  Heathen  (Acts  xiii.  46.).  20.  See  Introd.  qq.  80,  81. 
21.  See  chap.  ix.  qu.  52.  22.  Although  the  clause  veicpovg  eyei- 
peTe,  is  found  in  the  common  copies,  it  is  wanting  in  a  great  number 
of  the  best  mss.  and  versions,  and  unnoticed  by  several  Fathers. 
Neither  did  the  Apostles  raise  the  dead  during  our  Saviour's  min- 
istry ;  and  he  seems  to  claim  the  power  exclusively  to  himself  in 
John  v.  23.  Griesbach,  however,  is  in  favour  of  retaining  it,  on  the 
principle  that  words  are  more  easily  omitted  than  inserted,  and  that  the 
reason  alleged  against  veicpovq  eyelpere,  would  equally  hold  against 
XeirpovQ  icaQapiZere.  Still  our  Lord's  reserved  prerogative,  and  the 
boast  of  the  disciples  limited  to  an  inferior  gift  (Luke  x.  17.),  are 
strong  points  to  get  over.  23.  With  Siopedv,  used  adverbially  in 
the  sense  of  freely,  gratuitously,  there  is  an  ellipsis  of  Kara.  24. 
The  precept  has  nothing  to  do  with  the  maintenance  of  the  clergy,  to 
which  the  following  verses  establish  their  claim.  Compare  Luke  x.  7.  ^ 
1  Cor.  ix.  4.  14.  Gal.  vi.  6.  It  forbids  a  traffic  in  miraculous  gifts,  f  «• 
as  practised  by  the  Jewish  exorcists.  See  Joseph.  Ant.  vill.  11. 
25.  The  girdles  of  the  antients  were  so  contrived  as  to  serve  for 
purses;  whence  the  meaning  attached  to  £wj/jj  in  this  passage. 
Liv^  xxxiii.  9.  Negotiandi  causa  argentum  in  zonis  habentes. 
The  modern  Arabs  have  the  aame  custom.  26.  In  order  to  avoid  j 
the  apparent  contradiction  in  St.  Mark  (vi.  8,  9.),  these  injunctions 
must  of  course  be  limited  to  the  taking  of  no  further  provisions  and 
clothing,  than  were  required  for  immediate  use.  It  was  our  Lord's 
design,  partly  to  free  the  disciples  from  any  incumbrances  which 
might  retard  their  progress,  and  partly  to  inculcate  an  implicit  reli- 
ance on  God's  protection  and  support,  while  they  were  engaged  in 
his  especial  service.  27.  The  expression  d^ioq  6  epyaTijq  k.  t.  X. 
seems  to  be  proverbial.     Compare  Lev.  xix.  13.  Deut.  xxiv.  14,  15. 

28.  It  frequently  happens  that  the  sense  of  d^ioq  must  be  inferred 
from  the  context;  as  in  Soph.  (Ed.  C.  984.  ai>  <$'  d^iav  ovk  ovvav 
ah%vveiQ  ttoXiv.  Compare  Arist.  Equit.  513.  Sail.  Cat.  36.  In  v. 
13.  must  therefore  be  supplied   either   vp.iov,  or  -nap'  <£  fieivrjTe. 

29.  Of  the  import  of  eiprjvr],  see  chap.  v.  qu.  80.  The  phrase  eig 
vfidg  €7ri(TTpe(peff9ai  is  a  Hebraism.  A  prayer  or  blessing  is  said  to 
return,  when  it  fails  of  success.  See  Psal.  vii.  16.  xxxiv.  13.  Isai. 
lv.  11.  30.  The  Jews  shook  off  from  their  feet  the  dust  of  heathen 
countries,  as  a  pollution.  Hence  the  phrase  etcrivdacreiv  tov  tcovioprov 
denoted  a  refusal  of  any  intercourse  or  communication  with  a  person. 


CHAPTER    X.  101 

Compare  Luke  ix.  5.  Acts  xiii.  51.  xviii.  G.  31.  The  aggravated 
sin  of  the  unbelieving  Jews  above  that  of  Sodom  and  Gomorrha, 
consisted  in  its  being  committed  against  a  more  perfect  revelation  of 
the  divine  will. 

Vv.  XVI— XXIII.     32.    Point  out  the  purport  of 
the  two  similes  with  which  this  passage  opens,  and  the 
emblems  made  use  of.         33.     What  is  the  derivation 
and  meaning   of  a/ceoaioc  ?         34.    Why  is  the  article 
omitted  before  7rpo/3ara,  and  inserted   before   otyttg  and 
Trepicrrepai  ?        35.    Whence  also  the  article  before   av- 
dpwTTwv ;    and  when  does   uv0pu}7rot   commonly  take   the 
article   in   the    New   Testament?        36.     How   do    you 
reconcile  the  caution  Trpoae-^ere  uwo  tCjv  ardpw-ojv,  witli 
the    exhortation  in  v.   28.   p)  (pofiridTjTe,  k.  t.  X.  ?        37. 
Shew  that  our  Lord's  prediction  was  fully  verified  in  the 
trials  to  which  the  Apostles  were  exposed.        38.     What 
is  here  meant  by  awicpia  ?        39.    How,  where,  and  to 
what  extent,  was  scourging  inflicted  among  the  Jews ; 
and  what  passages  of  Scripture  were  read  during  its  in- 
fliction?       40.    What  is  the  import  of  the  wrord  iryefiiov, 
and  how  is  it  probable  that  it  is  here  applied?        41. 
What    is    implied    in    the    words    elg    fiaprvpiov    civtoTq  ? 
42.    Was  not  our  Lord's  caution  against  premeditating 
their   defence   peculiarly  appropriate  ?       43.     What   is 
the   peculiar   import   of  the    verb   kiraviaTaaQatl       44. 
Is    fJHTovfxevot    V7rd    iravruv    to    be    understood    without 
limitation  ?        45.    To  what  may  the  words  6  birondvaq 
r.  t.  X.  more  immediately  refer?       46.    How  do    you 
understand  the  words  oh  pi)  TtXearire  k.  t.  X.,  and  what  is 
here  meant  by  the  coming  of  the  Son  of  Man  ? 

Vv.  XVI— XXIII.  32.  Of  the  two  comparisons  united  in  this 
passage,  the  first  indicates  the  danger  to  which  the  Apostles  would 
be  exposed,  and  the  other  the  means  of  avoiding  them.    They  were 

K  2 


102  CHAPTER    X. 

sent  forth  weak  and  defenceless  among  cruel  and  unrelenting  ene- 
mies ;  so  that  it  required  the  sagacity  of  the  serpent,  tempered  by  the 
innocence  of  the  dove,  to  escape  their  malice.  The  opposite  nature 
of  the  wolf  and  the  lamb  have  passed  into  a  proverb.  See  Horn.  II. 
x.  263.  Phsedr.  Fab.  i.  1.  Hor.  Epod.  iv.  1.  In  preserving  itself 
from  danger,  the  serpent  has  been  ever  regarded  as  a  most  prudent 
and  wary  creature ;  and  the  dove,  on  the  other  hand,  is  the  constant 
emblem  of  simplicity  and  innocence.  Compare  Gen.  iii.  1.  xlix.  17. 
Hos^yii.  2.  Rom.  xvi.  19.  2  Cor.  xi.  3.  Plin.  N.  H.  vn.  23.  27. 
33.  Some  explain  dicepaiog,  harmless,  innocent,  by  6  fir}  Keicpa/xevog 
KctKolg,  d\\'  d-n-Xovg  icai  aVouciXog.  Perhaps  the  preferable  deriva- 
tion is  that  of  Eustathius  (on  II.  B.  855.),  who  interprets  it,  uig 
I  finoeva  Kepai^wv,  6  earl  (SXairTiov.  34.  It  is  not  without  reason 
that  the  article  is  omitted  before  7rp6(3ara,  and  inserted  before 
6*0eic  and  Trepiarepai.     Though  all  sheep  are  not  supposed  to  be  in 

Ithe  midst  of  wolves,  all  serpents  are  assumed  to  be  wary,  and  all 
doves  to  be  harmless.  35.  The  article  before  dvOpuinov  is  prefixed 
upon  the  principle  of  renewed  mention ;  the  men  being  those  who 
were  previously  compared  to  wolves.  Very  generally  in  the  New 
Testament  ol  dvdptoiroi  are  men  indiscriminately,  as  expressed  by 
our  English  phrase  the  ioorld%and  distinguished  from  God._Compare 
V.  32.  infra.  36.  In  the  injunction  Trpoaexere  dwo  tu>v  dvOpoi- 
ttiov,  our  Lord  commands  his  disciples  not  to  run  unnecessarily 
into  danger,  but  to  take  every  prudent  precaution  for  the  preserva- 
tion of  their  lives ;  at  the  same  time  that  they  might  securely  rely 
upon  the  divine  protection,  under  whatever  perils  and  oppositions 
they  might  encounter  in  the  promulgation  of  the  Gospel.  37.  That 
our  Lord's  prediction  was  fully  accomplished,  see  Acts  iv.  6.  v.  26.  40. 
xii#  i — 4.  xxiii.  33.  xxvi.  1.  28.  30.  Peter  was  brought  before  Nero, 
and  John  before  Domitian  ;  and  tradition  speaks  of  the  sufferings  of 
other  Apostles  in  the  several  countries  where  they  preached.  38. 
Generally,  cvveSpiov  means  the  Sanhedrim  ;  but  here  perhaps  any 
judicial  tribunals  are  intended.  39.  Scourging  is  frequently  men- 
tioned in  the  New  Testament  as  a  Jewish  punishment ;  and  it  was 
inflicted  upon  St.  Paul  no  less  than  five  times  (2  Cor.  xi.  24.).  The 
Law  of  Moses  directed  that  the  number  of  stripes  should  not  exceed 
forty,  though  less  might  be  given  at  the  discretion  of  the  judge 
(Deut.  xxv.  2,  3.) ;  and  to  ensnre  the  strictest  accuracy,  a  scourge 

*  was  used  with  three  lashes,  with  which  the  offender  received  thirteen 
strokes.     This  was  done  in  open  court  before  the  judges,  and  occa- 

i  sionally  in  the  synagogues.  See  Matt,  xxiii.  34.  Acts  xxii.  19.  xxvi. 
11.  During  the  castigation,  the  judge  read  aloud  the  words  of 
Deut.  xxviii.  58.  xxix.  9.  Psal.  lxxvii.  38.       40.    As  jfye/xwy  denotes 


CHAPTER    X.  103 

any  ruler,  here  perhaps  the  Roman  procurators  may  be  indicated ; 
who,  though  more  properly  i-mrpo-noi,  are  called  rfyepdveg  in  Matt, 
xxvii.  2.  11.  14.  Luke  xx.  20.  Acts  xxiii.  24.,  and  elsewhere.  41. 
By  fiapTvpiov  is  meant  the  testimony  afforded  by  the  sufferings  of  the 
Apostles  to  the  truth  of  the  Gospel,  and  consequently  to  the  guilt  of 
the  Jews  and  Gentiles  who  rejected  it.  42.  Since  poor  and  illi- 
terate men  would  naturally  be  anxious  what  they  should  speak  in  the 
presence  of  the  great  ones  of  the  world,  the  assurance  that  God  would 
aid  them  to  state  their  cause  without  premeditation,  was  peculiarly 
appropriate,  and  must  have  been  very  consolatory  to  the  Apostles. 
43.  The  verb  eTravinraaQai,  which,  in  the  New  Testament  occurs  , 
only  in  the  middle  voice,  signifies  to  rise  up  in  hostility  against  any 
one;  and  is  used  more  particularly  of  those  who  persecute  without 
provocation.  Compare  Thucyd.  i.  115.  Polyb.  v.  38.  5.  Joseph.  \ 
B.  J.  II.  17.  9.  44.  It  is  manifest  that  fiia.  vtto  Trdvruiv  musT~* 
be  limited  to  the  generality  of  mankind.  As  opposed  both  to  Jew 
and  Gentile,  the  early  Christians  drew  upon  themselves  a  storm 
of  persecution  from  all  quarters.  45.  From  Matt.  xxiv.  13.  it  is  pro-  \ 
bable  that  6  viropeivag  k.  t.  X.  has  an  immediate  reference  to  the  siege  \ 
of  Jerusalem  ;  though  it  may  include  the  general  reward  of  perseve- 
rance in  the  faith  of  Christ.  46.  By  ov  firj  -eXeV/;re  k.  t.  X.  is 
meant  that  in  flying  before  their  persecutors  from  city  to  city,  and 
preaching  the  Gospel  on  their  way,  the  disciples  would  not  have 
traversed  the  whole  of  Judeea  before  the  coming  of  the  Son  of  Man; 
i.  e.  before  the  destruction  of  Jerusalem.  In  this  sense  the  expression 
is  frequently  used.  See  Matt.  xxiv.  30.  Mark  xiii.  26.  Luke  xxi. 
27.  32. 

Vv.  XXIV— XXXIII.  -  47. ,  Has  our  Lord  else- 
where applied  the  words  obi:  tern  fiad^Tng  k.  r.  X.,  in  the 
same  or  a  different  sense  ?  48.  What  is  the  origin  and 
import  of  the  name  ~Bee\£e(3ov\;  how  is  it  formed,  and  to 
whom  did  the  Jews  apply  it  ?  49.  In  what  manner 
may  they  be  said  to  have  called  Christ  Beelzebub  ? 
50.  Explain  fully  the  import  of  the  exhortation  fxt)  ovv 
(pofirjdrjTe  k.  t.  X.  (vv.  26.  sqq.),  and  the  customs  to  which 
it  seems  to  allude.  51.  Supply  the  ellipsis  in  elg  to 
ovq  dtcovere.  52.  What  was  the  Jewish  belief  respect- 
ing the  state  of  the  soul  after  death  ?  53.  What  is  the 
derivation  of  the  word  yUvva,  and  how  does  it  differ  in 


104  CHAPTER    X. 

signification  from  $?ne?  54.  What  was  the  value  of 
the  daa-cipiovy  and  what  its  Latin  name  ?  55.  How  do 
you  explain  the  construction  with  the  genitive  ?  56. 
What  is  the  doctrine  asserted  in  these  verses,  and  whence 
may  the  illustrations  have  been  derived  ?  57.  To 
what  is  the  phrase  -ki-ktuv  enl  t))v  yr\v  equivalent  ? 
58.  Is  ofioXoyelv  ev  nvi  a  classical  construction  ?  59. 
How  do  you  understand  our  Lord's  declaration  respect- 
ing those  who  confess  and  deny  him  before  men  ? 

Vv.  XXIV — XXXIII.     47.  The  proverbial   expression,  ovk  ecrri 
[laGijrijQ  k.  t.  X.,  is  here  applied  by  our  Lord  to  the  persecutions 
which  awaited  his  disciples ;  and  so  again  in  John  xv.  20.     In  Luke 
vi.  40.  John  xiii.  16.  it  has  a  different  application.        48.  BeeX£e- 
(3ovX  is  probably  the  same  name  as  that  of  the  Ekronite  idol  Baal- 
zebub  (2  Kings  i.  2.),  or  the  Lord  of  flies  ;  the  (3  being  changed  into  i  /** 
X  in  accordance  with   the  well-known  peculiarity,  that   no  Greek!    * 
words  end  with  the  former  letter.     In  their  horror  of  idolatry,  the 
Jews  transferred  the  name  to  the  prince  of  devils  (Luke  xi.  15.) ; 
and  may  perhaps  have  altered  the  name,  without  reference  to  the 
above  peculiarity,  as   one  more   deeply  expressive   of  disgust  and 
aversion :    for  zebid  signifies   dung.        49.    His   enemies^jirtiially    ' 
called  Christ  Beelzebub,  when  they  attributed  his  miracles  to  the     \ 
agency  of  the  devil.        50.    Of  our  Lord's  exhortation,  fxi}  ovv  <po(3tj- 
OijTe  k.  r.  X.,  the  purport  seems  to  be  this  : — "  Be  not  deterred  by 
persecution  from  preaching  the  Gospel ;  for  though  it  is  obscured  for 
a  time,  it  will  eventually  shine  forth  as  the  light;  and  what  I  now  tell 
you  in  private,  you  will  be  the  instruments  of  declaring  openly  to  the 
world."     The  roofs  of  the  Jewish  houses  were  flat,  and  used  for 
a  variety  of  purposes.     Xot  only  did  the  occupants  resort  thither  for 
conversation,  and   prayer,   and   exercise ;    but  proclamations  were 
made  fro;n  them;  and  Hegesippus  (ap.  Euseb.  H.  E.  n.  53.)  men- 
tions the  preaching  of  James  the  Just  from  the  roof  of  the  Temple 
at  the  passover.     There  may  also  be  an  allusion  to  a  preacher  of  the    \f\ 
synagogue,  where  the  reader  whispered  in  the  ear  of  another  person,    |  ^ 
who  repeated  his  words  aloud  to  the  people.         51.    With  eig  to  ovg 
supply  Xeyo/xevov.     Thus  Exod.  xi.  2.  XciXqaov  elg  rd  wra.     Mart. 
Epigr.  i.  96.   Dicere  in  aurem.       52.  From  the  time  of  Ezra,  the 
Jews  very  generally  believed  that  the  soul,  after  death,  was  capable 
of  bliss  and  misery ;  and  therefore  our  Lord's  allusion  to  the  ex- 


CHAPTER   X.  105 

istence  of  the  soul  in  a  separate  state,  after  its  departure  from  the 
body,  would  at  once  receive  the  assent  of  his  hearers.  53.  See 
chap.  v.  qu.  42.  Hades,  as  distinguished  from  yeevva,  means 
simply  the  place  or  state  of  departed  souls.  In  fact  the  word  po/c, 
quasi  deiSije.,  never  signifies  hell,  in  the  sense  wherein  we  commonly 
use  the  word  ;  though  it  is  always  so  rendered  in  our  version,  with. 
the  single  exception  of  1  Cor.  x v.  . >5.  54.  The  word  daadpiov  is 
derived  from  the  Roman  as  ;  and  Plutarch  assigns  to  it  the  value  of 
the  tenth  part  of  the  drachma  :  in  English  money,  about  %d.  55. 
The  price  of  an  article  is  put  in  the  genitive ;  probably  with  dvri 
understood.  56.  In  these  verses  the  doctrine  of  a  particular  pro- 
vidence is  distinctly  asserted  j  and  the  illustrations  were  probably 
current  among  the  Jews.  In  the  Rabbinical  writings  is  the  saying, 
even  a  bird  is  not  taken  without  the  will  of  heaven ;  much  less  the 
life  of  man.  With  the  other  expression,  also  manifestly  proverbial, 
compare  1  Sam.  xiv.  45.  2  Sam.  xiv.  11.  1  Kings  i.  52.  Luke  xxi. 
18.  Acts  xxvii.  34.  57.  Frequently,  as  in  this  place,  iri-Kreiv  eirl 
tt\v  yijv  signifies  perire.  Compare  Josh,  xxiii.  14.  2  Kings  x.  10. 
So  Anthol.  Gr.  III.  24.  1.  ~Svv  etc  ydv  dyXwrraog  dvacdijTog  re 
Treaovaa  Kelpat.  58.  Properly  the  verb  opoXoyelv  is  construed 
with  an  accusative ;  as  in  Acts  xxiii.  8.  The  dative  with  iv  is  an 
Hebraism.  Compare  1  Kings  viii.  33.  59.  More  immediately, 
our  Lord's  declaration  refers  to  those,  who,  in  time  of  persecution , 
maintain  or  abandon  their  faith  in  Christ ;  though  it  will  admit  of  a 
far  more  general  application  to  sincere  and  wavering  believers  in  all 
ages,  and  under  all  circumstances  whatsoever.  Compare  Matt,  vi.33. 

Vv.  XXXIV— XLII.  60.  Is  it  to  be  supposed  that 
strife  and  divisions  would  be  the  necessary  consequence 
of  the  promulgation  of  the  Gospel?  61.  Was  our 
Lord's  declaration  in  accordance  with  any  antient  pro- 
phecy? 62.  In  what  sense  is  ccy/i^uv  here  used? 
63.  What  is  the  allusion  in  the  expression  Xafifidveiv  tov 
ffravpov,  and  what  is  the  import  of  the  passage  ?  64. 
What  sense  does  St.  Luke  affix  to  the  phrases  ou/c  tart 
fiov  afroc,  and  6  evpfov  tyiv  ipv^jv  ?  65.  How  is  \pvx>) 
here  used  ?  66.  What  is  the  signification  of  dl\£crdm, 
and  what  does  elc,  oro^a  tlvoq  imply?       67.  What  seems 


106  CHAPTER   X. 

to  be  the  distinction  between  the  terms  TrpocpljrriQ  and 
hiKaiog  ?  68.  What  is  meant  by  eva  tuiv  fxiKpwv  tovtwp  ? 
69.  Is  woTi^eiy  usually  constructed  with  a  double  accu- 
sative ?  70.  Supply  the  ellipsis  with  -^v^pov,  and  ad- 
duce similar  examples. 

Vv.  XXXIV — XLII.  GO.  It  was  by  no  means  the  design  of  our 
Lord's  coming,  or  the  tendency  of  his  Gospel,  to  sow  strife  among 
men  ;  but  the  necessary  consequence  resulting  from  the  perverse 
dispositions  of  men,  and  their  opposition  to  his  religion.  For  similar 
forms  of  expression,  see  Luke  ii.  34.  John  ix.  39.  Rom  v.  20. 
61.  The  last  clause,  descriptive  of  the  family  dissensions,  which  the 
first  promulgation  of  the  Gospel  might  be  expected  to  cause,  is  taken 
from  Micah  vii.  6.  62.  Properly  SixdZ,eiv  is  to  divide  into  two 
parts ;  whence  it  here  signifies  metaphorically  to  disunite,  or  set  at 
variance.  Luke  has  Siafiepi^eiv.  So  Gen.  x.  25.  1  Chron.  i.  19. 
lxx.  63.  In  the  expression  Xaufidveiv  tov  aravpov,  there  is  an 
allusion  to  the  custom  of  the  Romans,  who  compelled  the  criminal 
to  bear  the  cross,  on  which  he  was  to  suffer,  to  the  place  of  execu- 
tion. See  John  xix.  17.  Plutarch.  Op.  p.  554.  Artemid.  n.  61. 
The  figure  strongly  expresses  the  fact,  that  no  man  can  be  a  sincere 
christian,  who  is  not  prepared  to  suffer  in  defence  of  his  religion. 
64.  For  ovk  eon  uov  d%iog,  Luke  (xiv.  26.)  has  ov  Svvaral  f.iov 
jjLct9)]Ti]g  eivai.  Again,  6  evpwv  rt]P  ^i»x»;V  a utov,  is  in  Luke  xvii.  33. 
Sq  edv  Zijrtjcnj  rtjv  ^.  avrov  a<Zaai.  65.  See  on  chap.  vi.  qu.  38. 
There  is,  however,  a  sort  of  antanaclasis,  by  which  \pvx*]v  has  the 
double  sense  of  life  and  soul.  See  chap.  vin.  qu.  42.  66.  Here, 
J  as  elsewhere,  frequently,  SexeoQai  signifies  to  receive  with  hospi- 
tality. Compare  Heb.  xi.  31.  James  ii.  25.  The  phrase  eig  ovofid 
tivoq  implies  that  the  person  in  question  is  to  be  so  treated  from 
respect  to  the  character  of  the  sender,  and  his  connexion  with  Christ. 

67.  It  should  seem  that  7rpo<p^ri]Q  here  denotes  an  apostle  or  minis- 
ter ;  and  SitcawQy  a  sincere  and  practical  professor  of  the  Gospel. 

68.  Perhaps  eva  rwv  [.iiKpiov  tovtwv  indicates  the  humble  condition 
of  the  early  disciples  of  Christ.  09.  Though  not  the  usual  con- 
struction, 7roTiZeiv  is  followed  by  a  double  accusative  in  Numb. 
v.  24.  lxx.  70.  With  \pvxpov  supply  vftaroc,  as  in  Mark  ix.  41. 
So  Arist.  Nub.  1040.  OcpfitT)  XoveaQai.  Epict.  Ench.  30.  xjjvxpov 
rriveiv.  Thus  also  in  Latin,JPlin.  Epist.  vi.  16.  Semel  at que  iterum 
frigidam  popescit:  scil.  aquam.  Hor.  Sat.  II.  7.  90.  Perfundit 
gclida. 


107 


CHAPTER   XI. 

Vv.  I — VI.  1.  Explain  the  construction  i-iXeae  cta- 
ra(T(T(s)v.  2.  From  whence  did  Jesus  now  set  out  on  his 
mission ;  and  to  whom  does  the  relative  ahrCJv  refer  ? 
3.  Supply  the  ellipsis  with  rov  hcao-Ketr.  4.  What  led 
to  John  the  Baptist's  imprisonment  ;  where  was  he 
confined ;  and  at  what  period  did  the  event  take  place  ? 
5.  To  what  works  of  Christ  is  it  probable  that  John  may 
more  particularly  have  referred  ?  6.  Is  any  thing 
particular  implied  in  the  question,  ai>  el  6  kp^ofxevoQ ;  and 
what  is  the  force  of  the  present  participle  ?  7.  Is  it 
probable  that  the  object  of  the  Baptist's  message  was  his 
own  conviction,  or  that  of  his  disciples?  8.  Upon 
what  does  our  Lord's  reply  turn ;  and  has  St.  Matthew 
omitted  any  circumstance  which  tends  to  illustrate  it  ? 
9.  Did  the  prophets  of  the  Old  Testament  specify  all  the 
various  kinds  of  miracles  which  the  Messiah  would 
perform  ;  and  what  were  the  popular  expectations  on 
this  point?  10.  What  is  there  implied  in  the  verb 
evayyeXi^etrdai^  11.     How    do    you    understand    the 

phrase  at:arcaXi£t(Tdai  iv  e/jioi ;  and  what  may  have  been 
the  immediate  object  of  our  Lord  in  thus  winding  up  his 
reply  ? 

Vv.  I — VI.  1 .  Neuter  verbs  signifying  to  persevere  and  to  desist, 
are  frequently  constructed  with  a  participle  instead  of  an  infinitive. 
Thus  in  Levit.  xvi.  20.  avvreXeoei  eZiXaaKonevog.  Compare  Deut. 
xxxi.  1.  24.  Luke  v.  4.  vii.  45.  Acts  v.  42.  vi.  13.  xii.  16.  xxi.  32. 
2  Thess.  iii.  13.  2.  Jesus  now  set  out  from  Capernaum  (Matt. 
ix.  1.),  on  a  tour  of  the  cities  and  villages  of  Galilee ;  the  pronoun 
avrtov  referring  to  the  Galileans,  among  whom  he  then  was.  The 
idiom  is  the  same,  though  somewhat  more  obscurely  indicated,  as  in 


108  CHAPTER    XI. 

Matt.  iv.  qu.  67.  Compare  also  Luke  iv.  15.  v.  17.  Acts  iv.  5. 
viii.  5.  xx.  2.  2  Cor.  ii.  13.  1  Thess.  i.  9.  3.  With  rov  Siddcnceiv 
there  is  the  common  ellipsis  of  eveica.  4.  The  cause  of  the 
Baptist's  imprisonment  is  related  in  Matt.  xiv.  3.  sqq.  He  was 
confined  in  the  castle  at  Machserus ;  and  it  should  seem,  from  what 
is  here  related,  that  he  was  thrown  into  prison  at  a  very  early  period 
of  our  Lord's  ministry,  before  his  miracles  had  attracted  any  very 
great  attention.  See  Matt.  iv.  12.  5.  It  appears  from  Luke 
vii.  18.  that  the  raising  of  the  daughter  of  Jairus,  and  of  the  widow's 
son,  were  the  miracles,  of  which  John  had  been  particularly  informed 
by  his  disciples.  6.  Of  the  Messianic  title  6  ip^ofxevoq,  see  chap, 
in.  qu.  41.  Compare  also  Matt.  xxi.  9.  xxiii.  39.  Luke  xix.  38. 
John  i.  15.  27.  vi.  14.  Heb.  x.  37.  The  present  participle  is  used 
for  the  future,  as  implying  the  certainty  and  near  approach  of 
the  expected  Messiah.  7.  From  the  Baptist's  previous  and  solemn 
acknowledgement  of  Christ,  and  the  very  nature  of  his  office,  it  is 
not  possible  that  he  could  entertain  any  doubt  of  the  claims  of  Jesus  ; 
so  that  the  object  of  his  message  was  doubtless  to  afford  his  disciples 
an  opportunity  of  conviction.  8.  Our  Lord's  reply  turns  upon  the 
evidence  deducible  from  his  miracles ;  and  St.  Matthew  has  omitted 
to  relate  the  fact,  recorded  by  St.  Luke  (vii.  21.),  that  he  wrought  in 
the  presence  of  John's  disciples  several  of  those  very  works,  which 
according  to  the  prophets,  and  more  especially  Isaiah  (xxxv.  5,  6. 
Ixi.  1.),  the  Messiah  was  to  perform.  9.  None  of  the  prophets 
predict  the  cleansing  of  lepers,  and  the  raising  of  the  dead,  as  among 
the  characteristics  of  the  Messiah ;  but  the  latter,  as  well  as  the 
former,  was  one  of  the  tokens  traditionally  expected  by  the  Jews  to 
distinguish  his  reign,  and  our  Lord  appealed  on  several  occasions  to 
those  notions  which  their  prejudices  led  them  to  encourage.  10. 
In  the  verb  evayye\iZ,e<r6ai,  not  only  the  act,  but  the  effect  of 
preaching,  is  included  ;  namely,  the  conversion  of  those  to  whom  the 
Gospel  is  offered.  For  instances  of  verbs  similarly  extended  in  sig- 
nification, see  Rom.  x.  20.  Gal.  vi.  1.  Tit.  iii.  11.  So  also  OKavca- 
\L%6o9ai,  in  the  next  verse.  11.  See  chap.  v.  qu.  54.  Compare 
also  Matt.  xiii.  57.  xviii.  6.  xxvi.  31.  Rom.  ix.  33.  Render  iv  e/xoi, 
propter  me ;  as  in  Ecclus.  xxiii.  8.  xxxv.  15.  Our  Lord  seems  to 
allude  to  the  national  prejudice,  which  the  Baptist's  disciples  doubt- 
less entertained  in  common  with  their  countrymen  generally,  that 
the  lowly  birth  of  Jesus  was  at  variance  with  his  divine  pretensions. 

Vv.  VII— XIV.      12.  What  do  you  understand  by 
the  expression  Ka\a/j.ov  vwo  dvifxov  (raXtvofxevov  j  and  to 


CHAPTER   XI.  109 

what  does  the  ensuing  question  refer?  13.  What  is 
understood  with  jiaXaica,  and  is  the  insertion  of  the  ar- 
ticle requisite  ?  14.  In  what  respects  was  John  itEpLo- 
(TUTepoQ  TrpoyiiTovj  and  at  the  same  time  inferior  to  the 
least  in  the  kingdom  of  heaven?  15.  Whence  did  our 
Lord  cite  the  prophecy  respecting  John ;  and  how  do 
you  reconcile  the  prophecy  with  the  citation?  16.  Il- 
lustrate the  scriptural  use  of  the  word  ciyyeXog.  17. 
What  is  the  allusion  in  the  last  clause  of  the  prediction  ? 
18.  Is  the  verb  {.yeipeedai,  as  used  in  this  passage,  pecu- 
liarly appropriate  ?  19.  Explain  the  syntax  of  yevvn- 
rolg  yvvaiKwv.  20.  How  do  you  interpret  the  expres- 
sion rj  (3.  tov  ovpdrov  flici^e-ai,  k.  r.  \.;  and  why  is  fiiaorai 
without  the  article?  21.  What  is  the  import  of  yup, 
in  the  clause  Truvreg  ydp  ol  7rpo07}rat  k.  t.  X.  ?  22.  Il- 
lustrate the  sense  in  which  Ufaadai  is  here  used ;  and 
supply  the  ellipsis.  23.  What  was  the  prevailing 
opinion  of  the  Jews  concerning  the  re-appearance  of  Eli- 
jah ;  and  whence  does  it  appear  that  the  prophecy,  upon 
which  the  tradition  was  founded,  was  fulfilled  in  the 
Baptist  ?  24.  What  is  the  import  of  the  exhortation, 
6  t\(i)v   wra  aKovew,  aicov&Tjd, 

Vv.  VII — XIV.  12.  A  reed  shaken  by  the  wind,  is  emblematic 
of  a  man  of  an  inconstant  and  wavering  disposition  ;  and  as,  in  this 
verse,  our  Lord  adverts  to  the  courageous  perseverance  of  the  Bap- 
tist, so  in  the  next,  he  alludes  to  his  mortifications  and  austerities. 
13.  With  rd  paXaicd  cpopovvreg  supply  l/xdria,  from  the  preceding 
clause.  Though  paXaicd  tyopeiv  would  be  correct  in  ordinary  cases, 
the  article  is  here  clearly  required  by  the  renewed  mention  ;  and 
therefore  Toup  is  not  borne  out  by  the  examples,  which  he  adduces  in 
favour  of  its  rejection.  14.  John  was  superior  to  the  prophets  of 
the  Old  Testament,  who  merely  foretold  the  advent  of  Christ;  inas- 
much as  he  was  himself  the  subject  of  prophecy,  and,  by  an  imme- 
diate afflation  of  the  Spirit,  introduced  the  Messiah  personally  as 

L 


110  CHAPTER    XI. 

the  Lamb  of  God  (John  i.  33.).  At  the  same  time  he  was  inferior  to 
the  meanest  evangelical  teacher,  to  whom  the  extent  and  design  of 
Christianity  were  more  fully  developed,  and  who  was  endowed  with 
those  miraculous  powers  necessary  for  its  propagation,  of  which  John 
was  not  possessed.  See  John  x.  41.  15.  In  Mai.  iii.  1.  the  words 
are  Trpd  Trpoaw-rrov  }iov.  Our  Lord  therefore  has  so  cited  them,  as 
to  proclaim  himself  one  in  Godhead,  though  distinct  in  person,  from 
the  Father.  16.  The  name  dyyeXog,  which  properly  signifies 
a  messenger,  is  applied  in  scripture  to  any  ambassador  from  heaven 
(Judg.  ii.  1.),  to  Moses  and  the  prophets  (Numb.  xx.  16.  Hagg. 
i.  13.),  to  the  high-priest  (Mai.  ii.  7.),  to  the  Son  of  God  himself 
(Mai.  iii.  1.),  and  to  the  bishops  of  the  Asiatic  churches  (Rev.  ii.  1.). 

17.  In  the  last  clause  of  the  prediction  there  is  an  allusion  to  the 
messengers  sent  forward  by  kings,  or  persons  of  distinction,  to  make 
the  necessary  arrangements  in  the  places  through  which  they  passed. 

18.  The  verb  iyeipevQai  is  here  appropriately  used ;  as  being  com- 
monly applied  to  persons  entei'ing  upon  important  offices.  Compare 
Matt.  xxiv.  11.  Luke  vii.  16.  John  vii.  52.  19.  With  yevvnroTg 
yvvaiKuv,  which  is  an  Hebrew  circumlocution  for  dv9puj7roig  (Job 
xiv.  1.  Ecclus.  x.  18.),  the  preposition  vrro  is  understood.  Passive 
participles  are  frequently  thus  followed  by  a  simple  genitive ;  as  in 
1  Kings  i.  49.  lxx.  kXjjtoi  tov  'Adwviov.  20.  In  the  words 
/3i«'£ercu,  /3tacrrat,  and  dpTrdZ,ovai,  there  seems  to  be  an  allusion 
to  a  class  of  persons  who  had  hitherto  lived  by  violence  and  rapine, 
but  were  now  no  less  eager  to  force  themselves,  as  it  were,  into  the 
Gospel  kingdom,  and  seize  upon  its  privileges.  They  represent  the 
powerful  effect  produced  by  John's  preaching,  and  a  determined 
resistance  to  the  obstacles  thrown  in  his  way.  Since  fiiaarai  is 
without  the  article,  not  all  the  violent,  but  certain  individuals  of 
that  character,  are  intended.  Compare  Matt.  ii.  1.  iv.  11.  21.  The 
reason  of  the  Baptist's  success  is  indicated  by  the  particle  yap.  He 
was  that  Elias,  whom  the  prophets  had  foretold,  and  who  had  now 
come  to  usher  the  Messiah  into  the  world.  22.  There  is  an  ellipsis 
of  tovto  with  §i%,a<jQai,  which  here  signifies  to  believe.  So  in  Eur. 
Hipp.  694.  e%o»  de  »cayw  irpog  tclS',  el  de%ei,  Xiyetv.  Cicero  uses 
accipere  in  the  same  sense  in  Epist.  Fam.  iv.  4.  23.  According  to 
a  prevailing  tradition  of  the  Jews,  Elijah,  the  Tishbite,  was  to  precede 
the  Messiah  in  person,  and  anoint  him  into  his  office  :  but  our  Lord 
declared  the  prediction  (Mai.  iv.  5.),  upon  which  the  notion  was 
built,  to  have  been  accomplished  in  the  Baptist.  From  John  i.  21. 
it  appears  that  Elias  was  not  to  come  personally :  but  John  came  in 
his  spirit  and  power  (Luke  i.  17.),  and  by  his  zeal  for  God  and 


CHAPTER    XI.  Ill 

religion  fulfilled  the  type.  24.  By  the  words,  6  e^^v  wra  k.  t.  X. 
with  which  our  Lord  frequently  concludes  his  discourses,  he  intended 
to  fix  the  attention  of  his  hearers  upon  the  important  truths  which 
he  inculcated.  See  Matt.  xiii.  9.  43.  Mark  iv.  9.  23.  vii.  16.  Luke 
viii.  8.  xiv.  35.  Compare  Rev.  iii.  6.  xiii.  9.  So  also  iElian  H.  An. 
VIII.  17.  orit)  crxo\r}  fxavOdveiv,  ovtqq  uVe'%cuv  rd  oira  aicoverw. 

Vv.  XV — XIX.  25.  In  what  sense  is  ye^ea  here 
used  ?  26.  What  is  the  drift  of  the  comparison  here 
employed  by  our  Lord ;  and  what  is  the  allusion  con- 
tained in  it?  27.  Illustrate  the  verbs  dpr]ve~iv  and 
KOTcreadai.  28.  How  is  the  verb  ?}X0£  here  employed  ? 
29.  What  is  implied  in  the  expression  iadiiov  ml  tt'ivojv, 
and  its  opposite  ?  30.  Who  are  the  children  of  wis- 
dom ;  and  what  appears  to  be  the  meaning  in  which  the 
clause  koX  kciKaiojdr]  k.  r.  \.  is  to  be  understood?  31. 
What  is  here  the  import  of  diicatovv ;  and  how  is  the 
aorist  employed  ?  32.  Produce  examples  of  ct7ro,  de- 
noting the  efficient  cause. 

Vv.  XV— XIX.  25.  See  chap.  i.  qu.  33.  So  Luke  vii.  31.  tovq 
dvQpu-Kovg  rifg  yevedg  ravTrjQ.  26.  By  the  comparison  here 
employed,  our  Lord  reproves  the  perverse  infidelity  of  the  Jews,  who 
would  neither  listen  to  the  Baptist  nor  to  Christ,  but  attributed  the 
austerities  of  the  one  to  madness,  and  the  social  kindness  of  the 
other  to  intemperance.  Not  only  at  funerals  (Matt.  iv.  23.),  but  at 
feasts,  the  antients  employed  the  music  of  the  tibia  or  pipe ;  and 
children  would  naturally  imitate  the  custom  in  their  sports.  Part 
of  the  allusion  is  found  in  iEsop.  Fab.  39.  ore  ijvXovv,  ovk  uipxeTaQe. 
27.  Properly  QpijveXv  is  to  lament ;  and  thence  to  cliaunt  a  dirge,  as 
in  2  Sam.  i.  17.  lxx.  Horn.  II.  Q.  722.  With  ifco^aoQe  supply  rd 
(TTtjOi].  Beating  the  breasts  was  an  ordinary  token  of  grief.  The 
verb  in  Luke  (vii.  32.)  is  icXaieiv.  28.  Sometimes,  with  participles, 
jjXQe  is  redundant,  as  in  this  passage.  Compare  Horn.  II.  K.  439. 
•29.  In  the  expression  eaQiwv  icai  tt'lvwv  is  implied  the  simple  notion 
of  living  like  other  men,  without  abstaining  altogether  from  wine 
and  necessary  food ;  and  the  opposite  formula  indicates  that  stern 
and  rigid  self-denial,  which  was  practised  by  John  the  Baptist  and 


112  CHAPTER  XI. 

the  antient  prophets.  Compare  Dan.  x.  3.  30.  The  children  of 
wisdom  are  those  who  justly  appreciate  the  wise  counsels  of  God  in 
his  several  dispensations ;  so  that  the  import  of  the  clause  will  be 
that,  notwithstanding  the  perverseness  of  the  Jews,  those,  who  are  truly 
worthy  of  the  privileges  of  the  Gospel,  will  readily  admit  the  wisdom 
of  the  method  by  which  it  was  revealed  to  mankind.  See  chap.  VIII. 
qu.  24.  31.  The  verb  dacaiovv  is  here  used  in  the  sense  which  it 
ordinarily  bears  in  the  New  Testament,  i.  e.  to  absolve  or  acquit 
(Rom.  iii.  20,) ;  and  the  aorist  has  the  force  of  the  present.  32. 
For  examples  of  and  in  the  sense  of  v-ko,  see  Matt.  xii.  38.  xvi.  21. 
Luke  xvii.  25.  Acts  x.  21.  Rev.  xii.  0. 

Vv.  XX— XXIV.  33.  What  is  the  import  of  the 
interjection  ova),  and  the  nature  of  our  Lord's  address? 
34.  Where  were  Chorazin  and  Bethsaida,  and  to  what 
does  our  Lord  allude  in  comparing  them  with  Tyre  and 
Sidon?  35.  Illustrate  the  expression  iv  oaKKig  kcu 
(titoIm  /jETaroelv.  36.  Why  does  Capernaum  seem  to 
have  been  mentioned  alone  ?  37.  Whence  are  the 
phrases  eioq  tov  ovparov  vi^ojQeIq,  and  eiog  ctcW  *cara/3t/3a<r- 
dijo-rj,  taken  ;  and  what  is  their  import?  38.  Has  our 
Lord's  prophecy  respecting  these  cities  been  accom- 
plished? 39.  How  is  TrXijv  here  used;  and  what  is 
understood  with  aveKTorepov  1 

Vv.  XX — XXIV.  33.  The  interjection  oval  here  implies  pity, 
rather  than  anger ;  and  our  Lord's  address  does  not  convey  an  im- 
precation, but  a  prophetic  lamentation  over  the  woes  which  the 
inhabitants  of  Chorazin,  Rethsaida,  and  Capernaum  were  bringing 
upon  themselves  by  their  impenitence.  34.  Chorazin  was  on  the 
eastern,  and  Bethsaida  on  the  western  side  of  the  lake  of  Gennesa- 
reth,  about  two  miles  below  Capernaum.  Though  one  of  the  cities 
in  which  many  of  our  Lord's  miracles  were  done,  it  is  only  mentioned 
by  the  Evangelists  Matthew  and  Luke  in  relating  this  discourse.  It  has 
been  supposed,  however,  to  be  the  same  place  with  Harosheth,  men- 
tioned in  Judges  iv.  2.  In  comparing  these  places  with  Tyre  and  Sidon, 
our  Lord  alludes  to  the  severe  denunciations  against  these  cities, 
which  were  situated  on  the  sea-coast  of  Phoenicia,  and  remarkable 
for  their  pride,  luxury,  and  wickedness,  and  irreligion.  See  Isai. 
xxiii.  9.  Ezek.  xxvi.  21.  xxviii.  2.  17.  sqq.  Amos  i.  9,  10.      35.   To 


CHAPTER   XI.  113 

put  on  sackcloth,  and  sprinkle  themselves  with  ashe9,  was  a  common 
mode  in  the  East  of  signifying  humiliation  and  grief.  See  Joh  i.  21. 
ii.  12.  Isai.  lviii.  5.  Jerem.  vi.  26.  Lam.  ii.  10.  Dan.  ix.  3.  Esth.  iv. 
1.  3.  Judith  iv.  10,  14.  Joseph.  Ant.  xx.  G.  1.  The  Heathens  had  a 
similar  custom.  Thus  Apuleius  :  Mira  tristitie  deformis  apparult  ■ 
flebill  centunculo  sem'uunicta,  nudis  et  intectis  pedibxis,  et — 
discerptcB  comce,  semicame,  sordentes  inspersu  cineris.  Compare 
Menand.  Fr.  p.  42.  Jonah  iii.  5.  sqq.  36.  Capernaum  seems  to  be 
mentioned  alone,  as  being  the  place  where  Christ  commonly  resided, 
and  therefore  favoured  with  peculiar  privileges.  37.  The  phrases 
6(og  tov  ovpavov  v\pova9ai,  and  ewe  (ftov  Karfl/3//3a'£e<70aj,  are 
taken  from  the  Old  Testament,  and  express  the  highest  exaltation 
and  the  lowest  depression  respectively.  See  1  Sam.  ii.  6.  Isai.  xiv. 
13,  15.  lvii.  9.  Tobit  xiii.  2.  There  is  something  similar  in  Anthol. 
Gr.  I.  80.  15.  tovq  d'  diro  tQv  vecpeXuJv  etc  dicnv  tcardyei.  38. 
In  the  wars  between  the  Jews  and  Romans,  the  cities  of  Chorazin, 
Bethsa'tda ,  and  Capernaum,  were  so  completely  destroyed,  that  it  is 
difficult  to  determine  their  former  situations.  A  few  miserable  huts 
are  supposed  to  mark  the  sites  of  the  two  latter ;  but  the  former  has 
utterly  disappeared.  39.  Render  7r\)]v  but  or  yet;  as  in  Matt, 
xxvi.  64.  Mark  xiv.  62.  Herodian  in.  4.  1.  With  dveKTorepov 
supply  icpipa.     Thus  in  Matt,  xxiii.  13.   Trepiaaorepov  /cpi/ua. 


Vv.  XXV — XXX.  40.  In  what  sense  is  the  phrase 
arroKptQtiQ  elnev,  frequently  employed  in  the  New  Testa- 
ment ?  41.  Was  this  the  only  occasion,  upon  which 
our  Lord  uttered  the  words  here  recorded  by  St. 
Matthew?  42.  Illustrate  the  meanings  and  syntax  of 
the  verb  klopLoXoyelabai.  43.  What  is  the  precise  im- 
port of  this  thanksgiving  of  our  Lord  ?  44.  How  is 
6  7raT))p  used;  and  what  must  be  repeated  to  complete 
the  sense  ?  45.  What  is  here  the  import  of  evtoda,  and 
of  the  form  of  expression  employed  ?  46.  Explain  the 
difficult  text,  ttcivto.  fxoL  TtaptcoBr],  k.  t.  X.,  and  its  bearing 
upon  the  doctrine  of  the  Trinity.  47.  How  are  the 
terms    kotviCjvteq    koi    Tretyopria fxivoi    to    be    understood  ? 

48.    What  are  the  primary  and  applied  meanings  of  the 

l2 


114  CHAPTER    XI. 

word  £vyug ;  and  whence  did  our  Lord  adopt  the  meta- 
phor? 49.  Are  the  words  evpyjffSTe  avcnravffiv  k.  t.  X. 
found  in  the  Old  Testament ;  and  how  are  they  applied 
by  Christ  ?  50.  Explain  and  illustrate  the  adjectives 
yjpr}<jrbcy  and  iXatypoe. 

Vv.  XXV— XXX.  40.  The  phrase  diroKpiOeig  elver  does  not 
always,  in  the  New  Testament,  refer  to  a  question  actually  put,  but 
simply  to  something  which  is  passing  in  the  speaker's  mind;  and 
that  more  especially  with  respect  to  our  Lord's  knowledge  of  the 
thoughts  of  those  whom  he  addressed.  See  Matt.  xii.  38.  xvii.  4. 
xxii.  1.  xxvi.  25,  63.  xxvii.  21.  Mark  ix.  38.  xi.  14.  Luke  xiii.  14., 
and  elsewhere.  41.  It  appears  from  Luke  x.  21.  that  our  Lord 
again  uttered  these  words  on  the  return  of  the  seventy  disciples. 
42.  With  a  dative  of  the  person,  the  verb  e%opoXoye~i<j9ai  signifies  to 
praise  and  glorify,  and  it  represents  the  same  Hebrew  verb  (Psal. 
xxix.  12.),  which  the  lxx.  also  render  by  aiveXv  (Gen.  xlix.  8.),  and 
vpvelv  (Psal.  xliv.  20.).  In  this  sense  it  recurs  in  Luke  x.  21.  Rom. 
xiv.  11.  xv.  9.  Its  more  usual  import  is  to  confess;  but  sometimes 
it  signifies  to  asse?it,  or  agree;  as  in  Luke  xxii.  6.  Compare  Matt. 
xx.  2.  43.  Our  Lord  does  not  here  thank  his  father  for  hiding  his 
Gospel  from  the  wise,  i.  e.  the  Scribes  and  Pharisees;  but  that,  since 
their  dispositions  were  averse  from  its  reception,  he  had  rather 
revealed  it  unto  the  poor  and  humble,  who  were  more  free  from 
prejudice  and  pride.  See  chap.  ix.  qu.  15.  44.  The  nomi- 
native 6  7raTi}p  is  here  used  for  the  vocative,  after  the  ordinary 
Hebrew  idiom  ;  which  is  found,  however,  in  Greek  and  Latin  also. 
Thus  Arist.  Ran.  524.  6  7ralc,  dicoXovQei.  A.  Gell.  xv.  7.  Ave,  mi 
Cai,  meus  ocellus  jucundissimus.  To  complete  the  sense,  repeat 
e£opoXoyovpai  eroi,  from  the  preceding  verse.  45.  The  word 
evdoKia  here  signifies  will  or  "pleasure ;  and  thus  in  the  lxx. 
evSotcelv  and  9eXeiv  are  frequently  interchanged.  Hence  the  ex- 
pression evd.  eyevero  epTrpoaOev  gov  is  equivalent  with  evdoictjaag 
or  t}9eXij<rag.  Compare  2  Mace.  xiv.  35,  1  Cor.  i.  21.  46.  itavra 
fioi  TrapeSoOi],  k.  t.  X.  It  follows  from  the  context  that  -rtavra  here 
refers  to  the  whole  counsel  of  God  respecting  the  redemption  of 
mankind ;  and  the  passage  seems  to  intimate  the  incomprehensible 
mystery  of  the  divine  and  human  nature  in  the  person  of  the  Medi- 
ator. It  clearly  points  to  a  certain  distinction  and  subordination  in 
the  persons  of  the  Godhead;  asserting  at  the  same  time  that  the 
Father  and  the  Son  are  known  to  each  other,  in  such  a  manner  as  the 


CHAPTER    XI.  115 

unassisted  human  intellect  can  never  appreciate.  Compare  John 
xvii.  7,  8.  Eph.  i.  20.  sqq.  47.  The  terms  KOTuuvreg  koi  iretyop- 
TKTfxe'voi  may  allude  primarily  to  the  burden  of  the  ceremonial  and 
traditional  Law,  but  chiefly  to  the  weight  and  pressure  of  sin.  See 
Matt,  xxiii.  4.  48.  Properly  Z,vydg  denotes  a  yoke  by  which  cattle 
are  harnessed  to  their  work ;  and  hence  any  moral  bond  or  obligation. 
See  Deut.  xxviii.  47,  48.  Psal.  ii.  3.  Lam.  iii.  27.  Christ  therefore 
calls  the  Gospel  Jiis  yoke,  in  opposition  to  the  Law,  which  is  charac- 
terized as  a  Zvyog  £ov\eiag  in  Gal.  v.  1.  Compare  also  Acts  xv.  10. 
There  is  a  similar  metaphor  in  Pind.  Pyth.  ir.  172.  Diog.  Lacrt.  VII. 
5.  4.  49.  The  clause  evptjvere  avdiravcnv  t.  -ty.  vfxiZv,  is  borrowed 
by  our  Lord  from  Jerem.  vi.  16.  He  applies  it  to  indicate  relief 
from  the  burden  of  the  Jewish  Law  ;  and  thence,  in  a  more  extended 
sense,  everlasting  rest  in  heaven.  50.  Properly  xpnarog  signifies 
useful;  but,  as  applied  to  a  yoke,  it  may  be  well  rendered  easy, 
with  reference  to  the  strength  of  the  bearer.  It  is  opposed  to  (3apvg 
in  Joseph.  Ant.  Tin.  8.  1.  Compare  also  Eph.  iv.  32.  1  Pet.  ii.  3. 
Also  eXatypog,  properly  swift,  is  here  well  translated  light.  So 
Lucian  :  %vyov  eXcuppov  re  icai  ev<popov.  Solon's  Laws  are  called 
dx^ea  Kov<p6raTa,  in  his  life  by  Diog.  Laert.  I.  2.  15. 

CHAPTER     XII. 

Vv.  I — VIII.  1.  On  what  particular  sabbath  did  the 
occurrence  here  related  take  place  ?  2.  How  is  (rufifiaoi 
declined ;  is  the  article  regularly  employed  ;  and  is  not 
the  plural  used  for  the  singular  ?  3.  Supply  the  ellipsis 
with  $ia  rwv  <T7ropifiiov.  4.  Was  it  lawful  for  the  Jews, 
in  case  of  hunger,  to  pluck  the  ears  of  corn  on  ordinary 
days;  and  would  the  illegality  of  the  act  have  been 
aggravated  by  its  performance  at  an  earlier  period  of  the 
year  ?  5.  Where  is  the  transaction  in  the  life  of  David? 
by  which  our  Saviour  justified  his  disciples,  recorded ; 
and  who,  probably,  were  the  ol  fxer  avrov  ?  6.  What  is 
here  meant  by  rbv  oikqv  tov  Qeov  ?       7.  What  were  the 


116  CHAPTER    XII. 

aprot  rfjQ  irpodioeug,  and  why  so  called;  and  how  are  they 
otherwise  named?  8.  Does  it  appear  that  David  par- 
took of  those  which  were  actually  dedicated  ?  9.  Shew 
from  the  Law  that  the  priests  necessarily,  in  a  certain 
sense,  profaned  the  sabbath ;  and  point  out  the  inference 
which  our  Lord  intended  to  draw  from  this  circumstance. 
10.  Had  not  our  Lord  used  the  argument  of  "mercy 
before  sacrifice"  upon  a  previous  occasion  ?  11.  What 
is  the  force  of  the  article  before  dvairiovgl  12.  What 
additional  argument  is  recorded  by  St  Mark;  and  to 
what  purpose?  13.  What  is  the  general  purport  of  our 
Lord's  reasoning ;  and  what  the  inference  deducible  from 
the  assertion  that  he  was  Kvpwg  rov  2n/3/3arov  ? 

Vv.  I — VIII.  1.  It  appears  from  Luke  vi.  1.  that  the  transaction 
here  recorded  took  place  ev  vafifidrip  £et>repo7rpwry,  i.  e.  on  the 
first  sabbath  after  the  second  day  of  unleavened  bread.  2.  As 
Trp6fia.cn  and  npiveai  from  Trpofiarov  and  Kplvov,  so  adfiftacn  is  an 
Heteroclite  dative  from  (rdj3(Sarov.  It  is  observable  that  this  word 
usually  takes  the  article,  unless  there  is  a  special  reason  for  its 
omission.  The  plural  is  used  for  the  singular ;  as  in  Levit.  xxiii.  32. 
Jer.  xxvii.  21,24.  lxx.  Matt,  xxviii.  1.  Acts  xiii.  14.  So  Joseph.  Ant. 
in.  10.  1.  Kara.  i(3d6pnv  tjpepav,  ijrig  (Tdj3fSara  KakeiTtzi.  Hor. 
Sat.  i.  9.  69.  Sunt  hodie  tricesima  sabbata.  3.  With  cnropipuv 
supply  %wpt'wi/.  Dioscor.  in.  128.  ee  xw'pa£  <nropipovg.  There  is 
the  same  ellipsis  with  rd  epydaipa  in  Xen.  Cyr.  i.  4.  16.  4.  It  was 
permitted  by  the  Law  (Deut.  xxiii.  25.)  to  pluck  the  ears  of  corn  in 
a  neighbour's  field ;  but  regarding  the  act  as,  in  a  manner,  reaping, 
the  traditional  law  included  it  among  the  violations  of  the  sabbath 
forbidden  in  Exod.  xxxiv.  21.  Had  the  disciples  plucked  the  ears 
before  the  sheaf  of  the  first-fruits  had  been  waved  in  the  Temple, 
they  would  doubtless  have  been  reproached  with  this  additional 
transgression  of  the  Law  (Lev.  xxiii.  10,  11.).  5.  The  action  of 
David,  by  which  our  Lord  justifies  that  of  his  disciples,  is  recorded 
in  1  Sam.  xxi.  5 — 9.  Fleeing  before  Saul,  he  came  weary  and 
hungry,  to  the  high-priest  Abimelech,  and  partook  of  the  shew- 
bread,  contrary  to  the  letter  of  the  Law.  It  is  stated  however,  in  the 
history,  that  he  was  alone;  which  must  be  understood  comparatively ; 


CHAPTER   XII.  117 

and  oi  per'  avrov  may  perhaps  mean  the  train  of  nobles,  who  usually 
accompanied  him.  6.  As  the  Temple  was  not  yet  built,  6  oIkoq  tov 
Qeov  must  be  understood  of  the  Tabernacle,  then  set  up  at  Nob, 
in  the  tribe  of  Benjamin.  7.  The  aproi  rrjg  TrpoOeaeojc,  or  irpo- 
Keifievoi,  were  twelve  loaves,  offered  every  sabbath  clay,  and  placed 
on  the  golden  table  in  the  sanctuary,  before  the  ark  of  the  covenant. 
Since  the  ark  was  the  symbol  of  God's  more  immediate  presence, 
they  were  also  called  aproi  -rrpoaajTrov,  answering  to  the  Hebrew 
bread  of  faces.  Our  translators  have  given  them  the  name  of  sheic- 
bread.  See  Exod.  xxv.  30.  Levit.  xxiv.  G.  8.  It  appears  from  1 
Sam.  xxi.  G.  that  the  loaves,  of  which  David  partook,  had  been 
removed  from  before  the  Lord,  and  replaced  by  others,  according  to 
the  prescribed  custom ;  so  that  he  did  not  enter  the  holy  place,  but 
merely  the  court  of  the  Tabernacle.  9.  Lighting  the  fires,  preparing 
the  sacrifices,  and  other  duties  which  the  priests  were  recpuired  to 
perform  on  the  sabbath,  were  considered,  apart  from  their  office, 
servile  works,  and  therefore  a  profanation  of  the  sabbath.  See  Numb, 
xxviii.  9.  Hence  those  engaged  in  the  service  of  one  greater  than 
the  Temple,  might  well  be  allowed  the  performance  of  a  work,  which 
was  necessary  to  their  support  in  the  prosecution  of  it.  10.  See 
chap.  ix.  qu.  15.  11.  Without  the  article  before  dvairiovg,  the 
proposition  would  have  been  exclusive,  and  thus  have  denied  more 
than  the  circumstances  required.  As  it  stands,  only  Christ  and  his 
apostles  are  included.  12.  St.  Mark  (ii.27.)  adds  that  "the  sabbath 
was  made  for  man,  and  not  man  for  the  sabbath:"  by  which  our 
Lord  intended  to  say,  that  the  rest  of  the  sabbath,  which  was  institu- 
ted after  the  creation  of  man,  and  designed  to  relieve  the  labours  of 
the  week,  ought  therefore  to  yield  to  the  good  of  man.  13.  It  is  the 
general  purport  of  our  Lord's  argument  to  prove,  that  if  ceremonial 
institutions,  which  were  an  appointed  means  of  religion,  interfered 
with  the  end  of  it,  they  should  be  forthwith  suspended;  and  at  all 
events,  that,  as  the  Lord  of  the  sabbath,  however  great  the  obligation 
of  its  observances,  he  himself  at  least  had  power  to  dispense  with 
them.     [See  Pearson  on  the  Creed.] 

Vv.  IX— XXI.  14.  Did  the  restoration  of  the 
withered  hand  take  place  on  the  same  day  as  the  trans- 
action in  the  corn  fields  ?  15.  What  nominative  may 
be  supplied  before  tirnp^rricrav  ?  16.  What  is  the  import 
of  the  question  el  Opart  k.  r.  X. ;   and  what  were  the  in- 


■?     118  CHAPTER    XII. 

junctions  of  the  Jewish  canons  on  the  subject?  17. 
What  is  the  force  of  the  particle  ft?  18.  Is  our  Lord's 
reply  in  accordance  with  any  other  of  the  Jewish  canons  ? 
19.  What  is  the  meaning  of  fiodwog?  20.  Whither 
did  Christ  now  retire?  21.  In  what  chapter  of  Isaiah 
is  the  prophecy,  of  which  the  fulfilment  is  here  an- 
nounced, to  be  found ;  and  how  is  it  applied  by  the  evan- 
gelist ?  2-2.  What  inference  has  been  drawn  from  its 
close  agreement  with  the  Hebrew,  and  its  variation  from 
theLxx?  23.  How  do  you  here  interpret  rrjv  Kpicriv ; 
and  has  it  the  same  meaning  in  v.  20  ?  24.  What  do  you 
understand  by  KaXapov  avvrtrpt^x\iivov r,  and  Xivov  rvcpofxE- 
vov  ?  25.  Give  Jerome's  exposition  of  the  combined 
figures?  26.  What  is  the  import  of  the  expression  elg 
v'ikoq  UftaWeiv,  and  how  is  the  whole  clause  to  be  under- 
stood? 27.  What  are  the  concluding  words  of  the 
prophecy  in  the  original ;  and  what  is  their  meaning  ? 

Vv.  IX — XXI.  14.  Though  the  transition  is  less  distinctly  marked 
by  St.  Matthew,  St.  Luke  (vi.  6.)  states  that  the  cure  of  the  withered 
hand  did  not  immediately  follow  the  transaction  previously  related, 
but  took  place  iv  erepy  aafifiaTy.  15.  As  a  nominative  before 
e7rr)pioTiicrai'  supply  01  <&apioaioi,  from  v.  14.  compared  with  Luke 
vi.  7.  16.  The  question,  el  eZecrri  k.  t.  X.  amounts  in  fact  to  a 
direct  negation  of  the  lawfulness  of  healing  on  the  sabbath-day.  A 
Jewish  canon  forbade  the  preparation  of  medicine  on  the  sabbath,  except 
in  cases  of  imminent  danger;  and  the  school  of  Sjbhammai  even  went 
so  far  as  to  prohibit  any  attention  whatever  to  the  sick  on  that  day, 
making  it  illegal  even  to  offer  them  consolation.  17.  Here  the 
particle  el  signifies  whether ;  as  in  Luke  xiv.  3.  Acts  i.  6.  and  else- 
where. Thus  also  si  is  used  in  Latin.  See  Hor.  Epis.  i.  6.  41. 
Propert.  II.  29,  23.  18.  Our  Lord's  reply  has  reference  to  a  Jewish 
canon,  which  allowed  them  to  rescue  a  beast  from  destruction  on  the 
sabbath;  whence  he  argues,  a  fortiori,  the  duty  of  relieving  a  human 
being  in  sickness  or  distress.  19.  Render  j369vvoc,  a  cistern  or 
well.  Luke  (xiv.  5.)  has  <ppeap.  20.  From  Mark  iii.  7.  it  appears, 
that  Jesus,  to  avoid  the  evil  designs  of  the  Pharisees,  retired  to  the 


CHAPTER    XII.  119 

sea  of  Tiberias ;  where  a  large  multitude,  including  many  heathens 
from  Tyre  and  Sidon,  were  collected  to  hear  him.  21.  The  pro- 
phecy, iSov,  6  ttcuq  jjlov,  k.  t.  X.  is  cited  from  Isai.  xlii.  1.  It  pre- 
dicts not  only  the  meekness  of  Christ  himself,  but  the  unobtrusive 
manner  in  which  his  religion  would  be  propagated;  its  immediate 
application  to  his  quietly  withdrawing  himself  from  the  vindictive 
Pharisees,  being  especially  marked  by  the  clause,  ovk  ipinei,  k.  r.  \. 
22.  Dr.  Owen  has  conjectured  from  the  insertion  of  the  words  'Iaicw/3 
and  'lapar\\,  which  are  not  in  the  Hebrew  original,  that  the  lxx. 
has  been  corrupted,  in  order  that  the  text  might  not  be  applicable 
to  the  Messiah.  23.  By  Kpimg,  in  w.  18,  20.  is  to  be  understood 
the  Law  of  God  revealed  in  the  Gospel.  The  word  frequently  occurs 
in  this  sense  in  Ps.  cxix.  24.  It  is  generally  admitted  that  the 

expressions  icdXapoQ  avvTerpippevoQ,  and  Mvof  rocpofievog  are  res- 
pectively proverbial  of  the  affliction  of  the  contrite  sinner,  and  the 
almost  expiring  embers  of  a  wavering  faith.  25.  Thus  Jerome :  Qui 
peccatori  non  porriget  inanu/n,  et  qui  non  portat  onus  fratris  sui,  is 
calamum  quassatum  confringit ;  et  qxd  modicum  scintillam  fidei  con- 
temnit  in  parvulis,  is  linum  fumigans  extinguit.  26.  Render  etg 
vikoq  eKfidWeiv,  to  malte  triumphant,  to  render  victorious.  Similar 
forms  are  Polyb.  I.  68.  e/c  ddvvarov  e/c/3a'\\eu'.  Platon.  Epist.  7. 
eig  dtr  pe.it  etav  €K(3dWeiv.  Hence  the  clause  will  mean,  until  he 
make  his  Gospel  triumphant',  i.e.  until  his  religion  be  fully  estab- 
lished. 27.  In  the  original  the  prophecy  concludes  thus;  And  the 
isles  shall  wait  for  his  Laic:  but  the  meaning  is  the  same  as  that 
contained  in  the  words  substituted  by  the  Evangelist.  In  scriptural 
language,  the  Lslcs  represent  the  Gentiles;  to  whom  the  Gospel  was 
to  be  preached  as  well  as  to  the  Jews ;  and  it  will  eventually  be  uni- 
versally received  by  them. 

Vv.  XXII— XXX.  28.  What  is  the  import  of  the 
verb  QioTr)\xi  ?  29.  What  was  the  object  of  the  Phari- 
sees in  attributing  the  miracles  of  Christ  to  the  agency  of 
Beelzebub  ?  30.  State  briefly  the  drift  of  our  Lord's 
reply  to  this  insinuation.  31.  Adduce  passages  from 
profane  writers  parallel  to  the  argument  derived  from 
a  kingdom  divided  against  itself.  32.  What  is  the  im- 
port of  7rdc.  followed  by  a  negative  ?  33.  Who  are 
meant  by  the  expression  ol  viol  vfxCjv  ?       34.  Were  there 


120  CHAPTER    XII. 

any  among  the  Jews  in  our  Saviour's  time  who  professed 
to  cast  out  devils  ;  and,  if  so,  what  were  they  called,  and 
what  means  did  they  employ  ?  35.  Was  it  essential  to 
our  Lord's  reasoning  that  devils  should  actually  have 
been  expelled  by  them  ?  36.  Do  you  understand  6 
IcrxvpoQ,  as  here  used  with  the  article,  to  have  any  parti- 
cular reference  ?  37.  Does  the  proverb  6  fiij  wV  *;.  -.  \. 
contradict  the  converse  maxim,  used  by  our  Lord  on 
another  occasion?  38.  Explain  and  illustrate  the 
phrase  fiera  tlvoq  tlvai,  and  point  out  the  allusions  con- 
tained in  the  second  proverb  employed  ?  39.  What  is 
the  inference  which  our  Lord  intended  to  convey  ? 

Vv.  XXII— XXX.  28.  The  verb  e^iarnfit,  scil.  etc  (ppevuv,  is 
used  generally  of  any  mental  emotion.  Compare  Mark  iii.  21.  Xen. 
Mem.  i.  3. 12.  Here  it  evidently  implies  admiration  or  astonishment ,  - 
as  in  Gen.  xliii.  33.  Ps.  xlviii.  6.  lxx.  29.  The  Pharisees  were 
induced  to  attribute  our  Lord's  miracles  to  collusion  with  the  devil 
in  order  to  diminish  his  credit  with  tbe  people,  who  were  disposed  to 
acknowledge  him  as  the  Messiah  by  the  title  of  the  Son  of  David. 
See  chap.  i.  qu.  13.  30.  In  reply  to  the  calumny,  our  Lord  points 
out  the  absurdity  of  supposing  that  Satan  would  endanger  the  safety 
of  his  kingdom  by  the  ejection  of  his  own  agents ;  shews  that  preju- 
dice alone  could  induce  the  Pharisees  to  accuse  him  of  leaguing  with 
Beelzebub,  when  they  raised  no  like  obj  ection  against  their  own  disciples, 
who  claimed  a  like  power ;  and  argues  that,  as  Satan  does  not  oppose 
himself,  so  would  he  yield  to  none  but  a  more  powerful  adversary; 
and  that  therefore  his  empire  was  now  overthrown,  and  the  kingdom 
of  God  about  to  be  established.  31.  The  argument  iracra  (iaaiXeia 
k.  r.  X.  has  several  parallels  in  profane  authors.  Thus  Xen.  Mem. 
IV.  4.  16.  dvev  dfxovolaq  our'  av  iroXig  ev  7roXt-evQein,  ovre  olkoq 
KaXuig  oiK))9ein.  ^Cic.  Amic.  c.  7.  Qua  enim  domus  tarn  stabilis, 
qua  tarn  firma  civitas  est,  qiue  non  odiis  atque  dissidiis  funditus 
possit  everti.  Compare  also  Soph.  Ant.  672.  .Cic.  Fin.  i.  18.  Senec. 
de  Ira.  i.  31.  32.  See  chap.  vii.  qu.  26.  33.  By  o\  vloi  vfiujv  are 
meant  the  disciples  of  the  Pharisees  :  the  term  father  and  son  being 
applied  by  the  Jews  to  a  teacher  and  his  disciple.  See  1  Kings  xx. 
35.    2  Kings  ii.  3.   2  Tim.  i.  2.    Philem.  10.       34.  That  many  of  the 


CHAPTER    XII.  121 

Jews  did  at  the  period  profess  to  cast  out  devils,  is  evident  from  Luke 
ix.  4,4  and  there  are  also  passages  in  the  early  Fathers  which  attest  the 
fact.  Such  persons  were  called  Exorcists  (Acts  xix.  13.) ;  and  they 
invoked  the  name  of  the  God  of  Abraham  over  those  who  were  pos- 
sessed. 35.  It  was  not  necessary  to  our  Lord's  argument  that  the 
daemons  should  have  been  actually  disposessed  by  the  exorcists,  although 
it  is  possible  that  such  was  sometimes  the  case.  Nothing  more  is 
required  than  that  the  Jews  believed  them  to  be  expelled,  and  did 
not  attribute  their  expulsion,  as  they  did  the  miracles  of  Christ,  to 
the  agency  of  the  devil.  36.  It  has  been  thought  that  6  laxvpoQ 
indicates  Satan,  but  this  may  be  a  question ;  as  the  clause  may  merely 
be  an  illustration,  and  the  use  of  the  article  hypothetic.  37.  The 
proverb  6  fit}  u>v  k.  t.  X.  does  not  contradict  the  converse  maxim 
(Mark  ix.  40.),  employed  by  our  Lord  under  different  circumstances. 
Thus  both  are  directly  opposed  to  each  other  in  Cic.  Or.  pro  Lig.  c. 
33.  Te  enim  clicere  audiebamus  nos  omnes  adversarios  putare,  qui 
non  nobiscum  essent ;  te  omnes,  qui  contra  te  non  essent,  tnos.  38. 
To  be  with  one,  uerd  tivoq  elvai,  is  to  lend  hint  aid.  So  again  in 
Matt,  xxviii.  20.     Compare  Gen.  xxxix.  2.   Josh.  i.  9.   Thucyd.  vi. 

44.  vn.  57.  Xen.  Cyr.  in.  2.  10.  Joseph.  Ant.  xv.  4.  1.  In  the 
second  clause,  gathering  and  scattering  are  probably  metaphors  bor- 
rowed from  the  operations  of  harvest.  Compare  Matt.  xiii.  30. 
John  iv.  36.  39.  As  frequently  in  proverbial  sayings,  the  first 
person  may  be  put  indefinitely ;  and  the  sense  will  be  that  Christ,  in 
not  siding  with  Satan,  proves  his  enmity  to  him.  Otherwise  our 
Lord  may  have  meant,  that  he  who  did  not  contend  with  him 
against  Satan,  was  opposed  to  the  success  of  the  Gospel. 

Vv.  XXXI— XXXVII;  40.  To  what  does  did  rovro 
refer?  41.  Explain  the  construction  of  77  tov  7rvevfxaTog 
j3\aa<pqfjLla.  42.  In  what  sense  is  to  irvevpiu  here  used  ? 
43.  What  is  the  nature  of  the  sin  of  blaspliemy  against 
the  Holy  Ghost ;  and  is  the  promise  of  the  pardon  of  all 
other  sins  unconditional?  44.  What  is  the  import  of 
the  expression  ovte  iv  tovtu>  r«  alwvi,  ovte  iv  rw  fiiWovTil 

45.  Does  it  afford  any  sanction  to  the  Romish  doctrine 
of  Purgatory  ?  46.  Were  any  offences  without  remis- 
sion under  the  Law  of  Moses?       47.  How  is  ttouTv  used 

in  the  maxim  t)  TrotyactTE  to  divc'pov  if.  r.  X.  ?       48.  Shew 

M 


122  CHAPTER   XII. 

the  application  of  the  maxim  in  the  present  context. 
49.  Illustrate  the  proverb  sk  tov  Trtpiaaev^aTog  k.  r.  X.  by- 
parallel  sentiments  from  profane  writers.  50.  What 
verb  does  St.  Luke  substitute  for  eKj3uX\eiv ;  and  is  the 
sense,  in  which  the  latter  is  here  used,  sanctioned  by 
other  examples?  51.  What  is  understood  with  ru 
ayada,  and  has  any  question  arisen  respecting  the  inser- 
tion of  the  article  ?  52.  What  may  our  Lord  have 
meant  by  the  expression  prj/ua  dpybv  in  this  place  ? 
53.  Give  Cicero's  definition  of  apyog  \6yoc,  and  adduce 
passages  which  speak  of  the  dangerous  tendency  of  an 
idle  word  ?  54.  Explain  the  construction  here  em- 
ployed. 55.  Illustrate  the  sense  in  which  ical  is  used  in 
the  last  clause  of  the  passage. 

Vv.  XXXI— XXXVII.  40.  It  is  to  the  course  of  argument  that 
did  tovto  refers,  not  to  the  clause  immediately  preceding.  41.  See 
chap.  x.  qu.  2.  42.  There  is  no  reason  to  suppose  that  to  rrvevpa 
is  not  here  used  in  the  personal  sense ;  for,  though  the  Holy  Ghost 
had  not  yet  descended  upon  the  Apostles,  yet  our  Lord  always  had 
the  Spirit  abiding  in  him  without  measure,  and  he  expressly  states  it 
to  have  been  by  the  Spirit  of  God  that  he  cast  out  devils.  Besides, 
as  opposed  to  6  v\6g  tov  Qeov,  it  would  be  scarcely  possible  to  admit 
any  other  than  the  personal  sense.  43.  From  the  whole  of  the 
context,  of  which  the  connexion  is  more  closely  preserved  by  St. 
Mark  (iii.  28.),  the  unpardonable  sin  of  blasphemy  against  the  Holy 
Ghost,  was  the  offence  of  the  Pharisees,  who  perversely  attributed 
our  Lord's  miracles,  which  they  could  not  deny,  to  the  agency  of  the 
Devil.  Since  the  evidence  which  these  mighty  works  afforded  of  the 
truth  of  the  Gospel  was  irrefragable,  there  could  be  little  hope  that 
those  who  resisted  and  reviled  it,  would  be  induced  by  any  other 
consideration  to  believe  in  Christ,  and  accept  the  terms  of  faith  and 
repentance,  on  condition  of  which  remission  of  sins  is  offered  under 
the  Gospel.  44.  By  ovre  ev  t.  t.  a'uavi  ovtc  iv.  t.  p..  and  similar 
expressions,  the  Jews  were  wont  to  express  a  thing  which  would 
never  happen.  Thus  2  Mace.  vi.  26.  Tag  tov  TravTOKparopog  \e~ipag 
ovre  £u>v  ovTe  diroQavuv  eK^ev^opai.  45.  The  passage  therefore, 
in  affirming  that  there  were  no  possible  circumstances  under  which 


CHAPTER  XII.  123 

such  an  offence  could  be  forgiven,  affords  no  sanction  to  the  Romish 
doctrine  of  Purgatory ;  which  is  a  state  or  place  in  which  certain 
venial  sins,  as  they  are  called,  may  be  atoned  for  by  more  or  less  of 
suffering  between  death  and  judgment.       46.  For  sins  of  presump- 
tion, among  which  blasphemy  is  reckoned,  there  was  no  remission 
under  the  Law  of  Moses.   See  Xumb.  xv.  30.  xxxv.  31.  1  Sam.  ii.  25. 
47.  In  the  maxim  jj   Troi/jVare  to  ?ev?pov  k.  t.  X.,  the  verb  Troieiv 
signifies  to  suppose ;  as  in  Xen.  Anab.  v.  7.  5.   irouo   de  tjfiac  e'£a- 
7raTij9ivrag.     Compare  Herod,   in.  5.   VII.   17.  ix.   100.  Joseph. 
Ant.  iv.  8.  14.     See  also  Luke  vi.  43.     In  the  same  way  fac  is 
commonly  employed  in  Latin.        48.  As  here  applied,  the  import  of 
the  maxim  is,  that  the  miracles  of  Christ,  which  were  wrought  for 
good  ends,  could  no  more  proceed  from  Satan,  than  a  good  tree 
could  yield  bad  fruit.       49.  With  the  proverb  ex  rov  irepiaaevpaTog 
k.   t.   X.  compare    Menand.  fragm  : — dvcpog   xaPaKT)lP   6K  Xoyiov 
yviopi^erai.     So  Aristides :  olog   6   Tpoirog,  roiovrog   ical  6   \6yog. 
Quinctil.  Inst.  Or.   xi.   130.  Profert   mores  plerumque  oratio,  et 
animi  secreta  detegit.        50.  In  Luke  vi.  45.  Trpo<pepei  is  the  word 
employed  ;  but  GKj3d\\eiv  is  used  in  the  same  sense  in  the  lxx.     So 
also  Herod.  VI.  69.  eyvio  de  ical  avrog,  uig  dvoiy  to  eirog  eic(3a\oi 
tovto.     Compare  Eurip.   Ion.  924.  959.  Helen.   1563.       51.  With 
rd  dya9d  there  is  an  ellipsis  of  em].     Much  discussion  has  arisen 
respecting  the  insertion  of  the  article  before  dyaQd,  and  not  before 
Trovi)pd.     Probably  it  should  be  omitted  before  both,  as  it  is  in  very 
many  MSS.     The  neuter  singular  in  the  abstract  sense  requires  the 
article ;    and  accordingly  St.   Luke,  in  the  parallel   place,  has  to 
dyaQov  and  to  Trovnpov.       52.  By  pijpa  dpydv  our  Lord  may  have 
intended  to  designate  more  particularly  the  malicious  cavils  of  the 
Pharisees,  though  he  probably  meant  nothing  more  than  to  censure 
foolish  talking  in  general ;  such  as  is  called  nojpoXoyia  in  Eph.  v.  4. 
53.  According  to  Cic.  de  fato  c.  12.  Appcllatur  a  Philosophis  dpyog 
\6yog,  eui  si  pareamas,  nihil   omnino  est   quod   agamus   in    vita. 
Against  the  dangerous  tendency  of  an  idle  word  there  is  a  caution  in 
Pythag.  ap.  Stob.  T.  34.  aipeTwrepov  aoi  eoTu)  XiQov  eiKij  fidWeiv 
rj  \6yov  dpyov.     Thus  also  Plato  tie  Legg.  iv.  p.  832.  tcovcpwv  nal 
7TTnvuiv  Xoyojv  fiapvTaTn  Ztjpia.        54.  In  the  construction,  pij/xa 
is  the  nominative  absolute  ;  of  which  there  are  frecpaent  examples, 
both  in  Hebrew  and  Greek,  when  the  sentence  passes  into  a  different 
form  from  that  which  it  had  been  the  writer's  original  intention  to 
adopt.     Compare  Mark  ix.  20.    Luke  xii.  10.   xiii.  4.   John  vii.  38. 
Acts  vii.  40.  xx.  3.    Rom.  viii.  3.    Rev.  ii.  26.      Herod,    n.   162. 
Philostr.  V.  Apoll.  yn.  16.       55.  Since  the  same  person  cannot  be 


124  CHAPTER    XII. 

intended  in  both  alternatives,  the  particle  teal  in  the  last  clause  must 
be  rendered  or,  and  hence  rj  is  found  in  some  copies.  But  kciI  has 
the  same  import  in  Exod.  xxi.  15,  17.  Numb.  xxx.  4,  5,  6.  Mark 
iv.  27.  Phil.  iv.  16.     So  likewise  et  for  aut,  in  Tibul.  EI.  I.  4.  49. 

XXXVIII— XLV.  56.  What  kind  of  sign  did  the 
Scribes  require  on  this  occasion  ;  and  why  was  it  re- 
fused? 57.  In  what  sense  is  ^oix^'Q  here  used  ?  58. 
Give  a  brief  account  of  the  prophet  Jonah  ;  and  point 
out  the  exact  accordance  between  the  type  and  the  anti- 
type, to  which  our  Lord  here  directs  attention.  59. 
Does  the  word  /cfjroc  necessarily  signify  a  whale?  60. 
How  long  was  Christ  in  the  sepulchre ;  and  will  it 
thence  appear  that  the  type  was  fully  verified?  61. 
Explain  and  illustrate  the  expression  kv  rrj  Kapdlg.  tT^q  yrje. 
62.  Is  avSpsg  Niycvlrai  a  correct  classical  expression,  and 
can  you  produce  any  similar  examples?  63.  Over 
what  country  did  the  princess,  whose  visit  is  here  men- 
tioned, preside  ;  and  where  is  the  event  recorded  ?  64. 
Is  the  name  (jaaiXiarra  used  by  the  old  Greek  writers ; 
and  why  is  not  the  article  prefixed  ?  65.  Explain  and 
illustrate  the  expression  ret  iripara  Ttjg  yijg.  66.  How 
would  you  apply  the  parable  of  the  ejected  dcemon,  so  as 
to  suit  best  with  the  context ;  and  do  you  suppose  that 
every  minute  point  in  the  narrative  is  to  be  taken  into 
account  ?  67.  What  is  the  import  of  the  expression 
to.  tayara  ? 

Vv.  XXXVIII— XLV.  56.  The  sign  demanded  by  the  Scribes 
was  a  <rr][Meiov  4k  tov  ovpavov  (Matt.  xvi.  1.  Mark  viii.  11.),  olov 
J  rjXiov  aTijcrai,  says  Theophylact,  Kepavvovg  Karayayeiv,  k.  r.  X. 
Such  had  been  given  by  Joshua  (Josh.  x.  13.),  Samuel  (1  Sam. 
vii.  10.),  Elijah  (1  Kings  xviii.  32.) ;  and  a  literal  interpretation  of 
Dan.  vii.  13.  had  given  rise  to  the  notion  that  the  Messiah  would 
appear  in  the  clouds  of  heaven.     Our  Lord  refused  this  sign,  as  it 


CHAPTER   XII.  125 

would  have  failed,  equally  with  his  other  miracles,  to  produce  con- 
viction ;  and  indeed  the  promised  sign  of  the  resurrection  of  Jesus 
was  alike  ineffectual  to  their  conversion.  57.  Under  the  Old 
Covenant  the  Jews  are  frequently  represented  as  engaged  in  a 
marriage  contract  with  God  (Isai.  lvii.  3.  Ezek.  xvi.  15.  Hos.  iii.  1.) ; 
and  a  breach  of  this  contract  was  regarded  as  spiritual  adultery. 
Since  it  does  not  appear  that  the  Jews  were  chargeable  with  idolatry 
after  the  Babylonish  captivity,  the  term  /.loixaXlg  must  be  under- 
stood with  reference  to  their  general  disobedience  and  ungodliness. 
58.  Jonah  was  a  Galilean  of  the  tribe  of  Zabulon ;  and  his  father's 
name  was  Amittai.  He  is  generally  considered  the  most  antient  of 
the  prophets,  and  to  have  preached  to  the  Ninevites  about  840  years 
before  Christ.  In  consequence  of  his  disobedience,  God  raised  a 
tempest,  which  endangered  the  ship  in  which  he  was  sailing  from  the 
place  of  his  mission  ;  and  the  mariners  having  cast  him  into  the  sea, 
he  was  swallowed  by  a  large  fish  ;  in  whose  belly  he  remained  three 
days  and  three  nights,  and  was  then  ejected  alive  upon  the  land. 
Christ  himself  has  pointed  out  the  typical  character  of  Jonah,  which 
consisted  in  the  evidence,  which  his  miraculous  preservation  afforded 
of  his  divine  mission,  being  analogous  to  that  of  our  Lord's  resurrec- 
tion, after  remaining  a  like  period  of  time  in  the  grave.  59.  It  is 
said  that  not  only  is  the  throat  of  a  whale  too  small  to  admit  a  man, 
but  that  the  animal  is  seldom  seen  in  the  Mediterranean  sea,  where 
the  event  took  place.  The  term  icrJTog,  however,  is  applied  to  any 
large  fish  ;  so  that  in  all  probability  some  monster  of  the  shark  kind 
is  intended.  60.  From  Matt,  xxviii.  6.  it  appears  that  our  Lord 
was  in  the  grave  only  two  nights  and  part  of  three  days  ;  but  the 
computation,  both  with  respect  to  himself  and  to  Jonah,  is  after  the 
Hebrew  method  of  reckoning,  and  consequently  the  type  was  duly 
fulfilled.  Compare  1  Kings  xx.  29.  Esth.  iv.  16.  v.  1.  Luke  ii.  21. 
61.  The  expression  iv  ry  Kapfig,  rr\g  yijc,  just  as  we  say  in  the 
bowels  of  the  earth,  is  simply  a  periphrasis  for  iv  t?j  yy.  It  is 
borrowed  from  Jonah  ii.  4. ;  and  so  Tyre  is  said  to  be  in  the  heart  of 
the  sea,  in  Ezek.  xxviii.  2.  Compare  Exod.  xv.  8.  Deut.  iv.  11. 
Psal.  xlv.  2.  Prov.  xxx.  19.  Ezek.  xxvii.  4.  25,  26.  62.  "AvSpeg 
~Sivev"irai  is  a  correct  classical  expression,  of  which  avcpeg  'A9n- 
voaol,  avdpeg  Kvpnvaloi,  and  the  like,  are  well-known  examples. 
See  Acts  xi.  20.  xvii.  22.  xix.  35.  63.  The  country*)  ver  which  the 
southern  princess  reigned,  whose  visit  to  King  Solomon  is  recorded 
in  1  Kings  x.  1.  sqq.,  is  called  Sheba  in  the  Old  Testament;  and 
Josephus  (Ant.  vn.  2.)  places  it  in  Egypt,  or  rather  in  Arabia,  which 
does  not  lie  south,  but  east  of  Judaea.       64.  For  (3a<ji\i<jcra}  which 

M  2 


126  CHAPTER   XII. 

is  an  Hellenistic  noun  used  by  the  lxx.  and  the  later  writers,  the 
earlier  Greeks  used  j3aai\eia  or  (3acn\ig.  Had  the  article  been 
inserted,  some  queen  then  living  would  appear  to  have  been  meant. 
65.  By  a  common  idiom,  rd  irepaTa  rrjQ  yrjg  denotes  simply 
a  distant  land.  Compare  Gen.  viii.  9.  Psal.  lxi.  2.  Jerem.  xvi.  19. 
Rom.  x.  18.  Horn.  Od.  A.  564.  Thucyd.  i.  69.  JEsch.  Prom.  425. 
Joseph.  B.  J.  v.  1.  3.  Liv.  xxi.  43.  66.  From  the  last  clause  of 
the  parable  of  the  ejected  daemon,  it  appears  to  have  been  directed 
against  the  Jews  ;  and  its  import,  as  suggested  by  the  context,  seems 
to  be,  that,  however  a  sign  from  heaven  might  produce  a  momentary 
conviction,  the  daemon  of  infidelity  would  quickly  return,  and  seize 
upon  them  with  sevenfold  violence.  In  the  words  Si  dvvdpwv 
tottojv,  there  is  an  allusion  to  the  popular  belief  respecting  daemons; 
and  as  applied  to  oIkov,  used  metaphorically  of  the  person  tem- 
porarily dispossessed,  the  epithets  indicate  a  relapse  into  a  condition 
more  favourable  for  the  re-admission  of  the  Tempter.  At  the  same 
time  it  is  useless  to  strain  every  minute  point  of  a  parable,  of  which 
the  end  is  abundantly  answered  if  the  moral  is  clearly  deduced, 
without  taking  into  consideration  those  parts  which  are  merely  added 
by  way  of  ornament  and  embellishment.  67.  In  order  to  give  the 
sense  of  to,  eaxara,  supply  Kaicd  or  a.Tvxn\iara.  The  phrase  is  in 
fact  proverbial.     See  Eccles.  xxxiv.  30.  John  v.  14.  2  Pet.  ii.  20. 

Vv.  XLVI — L.  68.  Is  the  Virgin  Mary  supposed 
to  have  had  children  by  Joseph  after  the  birth  of 
Christ  ?  69.  Give  an  account  of  those  persons,  who 
are  spoken  of  in  the   Gospels  as  our  Lord's  brethren. 

70.  Shew  that  the  term  brother  will  admit  of  a  wider 
acceptation   than   that   in  which  it  is  commonly  used. 

71.  How  is  i\<rri\Kziaa.v  here  used?  72.  What  seems 
to  have  been  the  motive  which  brought  our  Lord's 
family  in  search  of  him  ?  73.  What  is  the  import  of 
our  Lord's  address  upon  this  occasion?  74.  Adduce 
instances  of  similar  language  from  other  sources. 

Vv.  XLVI — L.  68.  It  is  very  generally  believed,  at  the  same 
time  that  there  is  no  positive  authority  for  the  supposition,  that  our 
Lord's  mother  had  no  children  by  Joseph,  but  remained  in  a  state  of 
perpetual  virginity.     69.  Hence  those  who  are  called  the  brethren  of 


CHAPTER    XIII.  127 

our  Lord,  are  commonly  regarded  as  his  cousins ;  and  as  being  the 
sons  of  Mary,  the  wife  of  Cleopas  (John  xix.  25.),  otherwise  named  Al- 
phcBus  (Mark  iii.  18.).  They  were  James  the  Less,  called  also  the  Just 
from  his  strict  observance  of  the  Law,  one  of  the  Twelve,  the  first 
bishop  of  Jerusalem,  and  a  martyr  (Acts  xii.  17.  xv.  13.  xxi.  18. 
Joseph.  Ant.  xx.  9.  1.  Euseb.  H.  E.  n.  1.  23.): — Joses  and  Simon, 
not  apostles,  probably  the  doubters  (John  vii.  5.),  but  afterwards 
true  believers  (Acts  i.  14.) ;  and  the  latter,  second  bishop  of  Jerusa- 
lem, martyred  under  Trajan  (Euseb.  ill.  11 ;  32.) : — and  Jude  the 
Apostle,  and  third  bishop  of  Jerusalem,  who  wrote  the  Epistle.  Two 
of  his  grandchildren  were  examined  before  Domitian  (Euseb.  H.  E. 
ill.  20.).  70.  That  the  Hebrews  frequently  employed  the  term 
brother  in  this  extended  sense  is  clear  from  many  passages  of  Scrip- 
ture. See  Gen.  xiii.  8.  xiv.  14.  xx.  12.  xxix.  l(?.  Lev,  x.  4.  xxv.  48.  \f 
In  the  same  way  soror  and  f rater  are  used  in  Ovid.  Met.  I.  351, 
352.  xiii.  31,  51.  We  have  also  the  term  f rater  patruells  in  Liv. 
xxix.  30.  Cic.  pro  Plane,  c.  11.  Sueton.  Jul.  29.  71.  The  plusq. 
perf.  elaTi]K€L(rav  has  the  sense  of  the  present.  Compare  Thucyd. 
iv.  78.  Theocr.  Id.  xxv.  101.  72.  Our  Lord's  friends  came  to  him 
with  a  view  to  induce  his  return  home;  supposing,  it  should  seem, 
from  what  they  had  heard,  that  his  excessive  labours  had,  or  might 
have,  an  injurious  effect  upon  his  mind.  See  Mark  iii.  21.  73. 
The  reply,  which  he  made  to  the  news  of  their  presence,  proceeded 
from  no  want  of  respect  or  affection  for  his  mother.  It  was  merely 
an  illustration  of  his  own  doctrine,  that  the  dearest  ties  must  yield  to 
the  service  of  the  Gospel.  74.  Many  instances  of  similar  language 
may  be  adduced.  See  Horn.  II.  Z.  429.  Eurip.  Orest.  722.  Ovid. 
Heroid.  in.  51.  Properti.  11.  23.  Val.  Flac.  in.  327. 

J 

CHAPTER    XIII. 

Vt.  I,  II.  1.  Upon  what  day,  and  after  what  cir- 
cumstances, did  Jesus  begin  to  speak  to  the  multitudes 
in  parables  ?  2.  Whose  house  did  he  leave,  and  what 
was  the  sea  by  which  he  sate  ?  3.  Does  to  ifkolov, 
with  the  article,  seem  to  indicate  any  particular  vessel  ? 
4.    Is  there  any  peculiar  appropriateness  in  the  use  of 


128  CHAPTER    XIII. 

the  verbs  KadijaOai  and  elcrrjuei  ?  5.  What  is  the  pre- 
cise meaning  of  the  word  7rapa(3u\y) ;  to  what  Latin  word 
is  it  equivalent ;  and  how  is  it  applied  in  the  New  Testa- 
ment ?  6.  How  does  a  parable  differ  from  a  proverb 
(7rapoifxia),  an  example  (7rapade~iyfia),  an  allegory,  and  an 
apologue  ?  7.  What  was  our  Lord's  design  in  the  fre- 
quent use  of  parabolic  instruction  ;  and  for  what  are  his 
parables  chiefly  remarkable?  8.  Was  the  practice  of 
teaching  by  parable  familiar  to  the  Jews  ;  and  in  what 
respects  did  the  parables  of  Christ  excel  those  of  other 
teachers  ? 

Vv.  I,  II.  1.  Though  the  expression  iv  tij  ijpepa  eKeivy  is  not 
always  to  be  taken  literally,  it  was  on  the  same  day,  on  which  his 
mother  and  relations  came  to  him,  and  after  the  circumstance  related 
in  the  last  chapter,  that  Jesus  began  to  speak  to  the  multitude  in 
parables.  2.  Leaving  the  house  in  which  he  dwelt  at  Capernaum 
(Matt.  iv.  13.),  he  went  and  sate  by  the  sea  of  Tiberias.  3.  It  was 
probably  a  boat  belonging  to  Simon,  which  was  used  by  our  Lord  on 
occasions  like  the  present ;  so  that  the  article  will  designate  this 
particular  vessel.  See  Mark  iii.  9.  Luke  v.  3.  4.  The  verbs 
KaOrjcrOai  and  eiuTrjicet  seem  to  indicate  the  respective  postures  of  a 
teacher  and  his  disciples;  though  the  distinction  is  said  to  have  ceased 
at  the  death  of  the  elder  Gamaliel,  after  which  scholars  sat  in  the 
presence  of  their  instructors.  See  Acts  xxii.  3.  5.  According  to 
its  derivation  and  tov  irapa(3d\\eiv,  the  word  Trapa(3o\i]  signifies  a 
comparison  or  similitude  (Heb.  ix.  9.) ;  and  therefore  nearly  answers 
to  collatio,  in  Cic.  Fin.  iv.  27.  In  Scripture  it  sometimes  means 
generally  a  maxim  or  apophthegm  (Matt.  xv.  15.);  but,  as  applied  to 
our  Saviour's  teaching  it  is  a  short  narrative,  either  real  or  fictitious, 
which  conveyed  some  important  instruction  or  mysterious  doctrine  un- 
der the  similitude  of  the  emblems  therein  employed.  6.  A  parable, 
therefore,  differs  from  &  proverb  (Trapoijxia),  which  is  merely  a  moral 
saying  concisely  and  forcibly  expressed ; — from  an  example  (napa- 
deTyfia),  which  is  a  real  instance  in  point ; — from  an  allegory,  which 
has  two  meanings,  a  literal  and  a  figurative,  throughout ;  and  from 
an  apologue  or  fable,  of  which  the  incidents,  as  in  that  of  Jotham 
(Judg.  ix.  8.),  are  impossible.  7.  Our  Lord's  grand  motive  for 
speaking  in  parables  was  in  mercy  to  those  perverse  and  obstinate 


CHAPTER    XIII.  129 

hearers,  who  would  have  equally  rejected  his  doctrine  had  it  been 
delivered  in  plain  terms,  and  probably  have  made  his  open  reproof 
an  excuse  for  outrage  and  violence.  At  the  same  time,  he  did  not 
refuse  an  explanation  to  honest  and  devout  enquirers ;  while  those, 
who  treated  the  advantages  proposed  to  them  with  contempt,  were 
deservedly  deprived  of  them.  The  lessons,  which  he  thus  delivered, 
are  distinguished  by  their  clearness,  their  elegance,  and  their  beauti- 
ful simplicity.  They  are,  for  the  most  part,  images  borrowed  from 
the  objects  of  nature,  or  the  occurrences  of  common  life ;  under 
which  he  represents  the  nature  and  design  of  the  Gospel,  the  manner 
and  rapidity  of  its  progress,  and  many  important  doctrines  connected 
with  his  own  atonement,  and  the  rewards  and  punishments  of  a 
future  state.  8.  Teaching  by  parables  was  extremely  common 
among  the  Jews ;  and  some  of  our  Lord's,  as,  for  instance,  those  of 
the  rich  glutton,  and  the  ten  virgins,  were  formed  upon  Jewish 
models.  It  will  be  admitted,  however,  that  those  of  Christ  exceeded 
all  others  in  the  fitness  of  their  application,  the  importance  of  their 
design,  and  their  beauty  and  easiness  of  comprehension. 

Vv.  Ill — IX.  9.  State  the  purport  of  the  parable 
of  the  Sower ;  and  mention  a  remarkable  peculiarity  in 
our  Saviour's  parables,  of  which  it  affords  an  illustration. 
10.  What  is  the  import  of  6  aneipojv  with  the  article; 
and  how  is  too  (nreipeip  governed?  11.  Supply 
the  ellipsis  with  rd  Trerpw^n.  12.  In  the  expression 
IjXiov  dvciTtiXavTOQ,  how  do  you  account  for  the  omission 
of  the  article  ?  13.  Illustrate  the  expression  SiSovca 
KapTrov.  14.  Was  the  fertility  of  the  land  in  Palestine 
such  as  to  yield  the  increase  here  mentioned  ?  1 5.  At 
what  period  of  the  year  is  it  probable  that  the  parable  of 
the  Sower  was  delivered  ? 

Vv.  Ill — IX.  9.  In  the  parable  of  the  Sower,  our  Lord  illustrates 
the  different  effects  produced  upon  men's  minds  by  the  Gospel,  accord- 
ing to  their  different  tempers  and  dispositions.  It  was  probably  sug- 
gested by  the  fact  that  a  husbandman  was  within  view,  scattering  his 
seed  upon  the  ground  ;  and  it  furnishes  an  instance  of  that  remark- 
able peculiarity  in  our  Lord's  teaching,  which  consisted  in  turning 


0 


130  CHAPTER   XIII. 

any  passing  event,  or  the  subject  of  any  casual  conversation,  to  the 
purposes  of  spiritual  instruction.       10.   The  article  before  oireApiDV 
gives  it  the  force  of  the  substantive  cnrcpevg,  which  is  not  found 
either  in  the  New  Testament  or  the  lxx.     With  tov  cneipeiv  there 
is  the  usual  ellipsis  of  eW/ca.       11.    With  Trerpoidn  supply  ^wpia  or 
fiept],       12.     The   expression  rjXiov    dvareiXavrog  is   one  of  those 
genitives  absolute,  which,  as  merely  indicating  the  time  at  which 
an  event  is  said  to  happen,  are  commonly  without  the  article.     Thus 
Matt.  xiv.  6.  yevecriujv  dyofieviov.     Acts  xvi.  35.    rj/nspag  yevcfii- 
vt]c.     Precisely  analogous  is  Luke  xxiii.  54.  adfifiarov  eVe'^woxe. 
At  the  same  time   tjXiog  is  very  frequently  anarthrous ;    and  the 
reason  seems  to  be  that  it  is  one  of  those  nouns  which  approach  very 
nearly  to  the  character  of  a  proper  name.       13.    With  the  phrase 
tilovai   Kapwov,   compare    Pind.   Nem.    xi.   50.    Kapnov    eduiicav 
dpovpai.  Ovid.   Met.  i.   102.    Per  se  dabat  omnia  tellvs.      Mark 
(iv.  8.)  has  e<pepe,  Luke  (viii.  8.),  e7roin<re.       14.    The  fertility  of 
Palestine  was,  in  antient  times,  remarkably  great.     See  Gen.  xxvi. 
12.     It  would  doubtless  therefore  yield  a  produce  which  is  not  with- 
out example  in  other  cases.     See  Herod,  i.  103.  Plin.  N.  H.  v.  4. 
Varro  I.  24.  Sil.  Ital.  ix.  20.     Still  it  is  not  necessary  to  interpret 
the  passage  to  the  full  extent  of  its  literal  meaning :  as  an  abundant 
harvest  is  all  that  may  be  meant.       15.    As  it  was  now  seed-time, 
the  parable  would  have  been  delivered  in  November,  during  which 
period  of  the  year  that  operation  was  performed. 

Vv.  X — XVII.  16.  Did  the  disciples  ask  for  an 
explanation  of  the  parable  at  the  time  of  its  delivery  ? 
17.  In  what  sense  is  UZorai  here  used  ;  and  how  are  the 
words  of  Christ  to  be  understood  ?  18.  What  is  the 
original  signification  of  the  word  ^xvcnnpiov,  and  how  is  it 
employed  in  this  passage,  and  elsewhere  in  the  New 
Testament  ?  19.  Explain  and  illustrate  the  proverb 
ogtiq  yap  tx£h  K«  r'  ^«  20.  What  is  the  import  of  the 
words  on  (3Xt7rovTeQ  ov  (dXettovgi,  k,  t.  X. ;  and  have 
they  any  parallel  in  profane  writers  ?  21.  Where  does 
Isaiah  deliver  the  prophecy  here  cited,  and  is  there  any 
apparent  reason  for  the  use  of  the  compound  verb 
dvcurXvpovrat  ?       22.    Explain  and  illustrate  the  force  of 


CHAPTER  XIII.  131 

such-  expressions  as  c'tKofj  axouetv.  23.  What  are  the 
primary,  and  applied  meanings  of  the  verb  irayyvti-v^ 

24.  What  is  the  sense  and  formation  of  the  verb  KUfx/jiveiv7. 

25.  In  what  sense  is  God  said  to  harden  men's  hearts? 

26.  Quote  passages  illustrative  of  the  declaration  that 
Christ's  disciples  were  blessed  beyond  the  prophets  of 
the  Old  Covenant. 

Vv.  X— XVII.  16.  It  appears  from  St.  Mark  (iv.  10),  that  the 
disciples  did  not  ask  for  the  explanation  of  the  parable  till  the  mul- 
titudes had  gone  away.  17.  To  give  t)e'£orai  its  full  sense,  air  6 
tov  Qeov  must  be  supplied.  Compare  Eccles.  iii.  10.  Acts  iv.  29. 
Thus  also  Xen.  Hell.  VII.  1,  2.  diro  tiov  deiZv  SeSorai  vfxTvevTvxeiV' 
Cic.  N.  D.  ii.  Non  decct,  ?wn  datum  est,  non  potestis.  See  likewise 
Xen.  Anab.  vi.  6.  29.  Ter.  Eun.  in.  1.  5.  It  cannot  be  meant  that 
our  Lord  spake  in  parables  in  order  that  he  might  not  be  under- 
stood j  but  that  the  perverseness  of  the  Jews  rendered  them  incapable 
of  appreciating  his  instructions.  1 8.  The  heathens  gave  the  name 
of  fivtjTtjpia  to  those  secret  religious  ceremonies,  which  were  known 
only  to  the  initiated.  Hence  it  is  applied  in  the  New  Testament,  not 
to  what  is  absolutely  incomprehensible,  but  simply  to  doctrines  which 
were  as  yet  concealed  from  the  great  body  of  the  Jews,  who  were 
prevented  by  their  prejudices  from  receiving  them.  Such  were  the 
rejection  of  the  Jews,  the  call  of  the  Gentiles,  and  the  humiliation 
and  death  of  their  Messiah.  19.  By  the  proverb  ogtiq  yap  exei  /c.  r.  X. 
it  is  intimated  that  the  use  or  abuse  of  God's  grace  will  be  attended 
by  an  increase  or  decrease  in  the- measure  of  the  gift  of  it;  and  that 
it  will  eventually  be  denied  altogether  to  those  who  perversely  disre- 
gard it.  There  is  a  similar  sentiment  applied  to  temporal  possessions, 
in  Juv.  Sat.  in.  208.  Nil  Jiabuit  Coclrus: — et  tamen  illud  Perdidit 
infelix  totum  nil.  20.  The  expression  fiXeirovTeg  ov  jSXeVoiNrt, 
k.  t.  X.,  is  proverbial  of  those  who  resist  the  most  obvious  means  of 
conviction;  and  the  verbs  are  used  first  in  their  direct  sense,  and 
then  extended  to  include  the  proper  effect  of  the  faculty  designated. 
Compare  Isai.  xxxii.  3.  xxxv.  5.  Jerem.  v.  21.  Ezek.  xii.  1.  From 
profane  writers  may  be  cited  iEsch.  Prom.  456.  Oi  Trpuira  fiiv 
(SXeirovTeg  efiXeTrov  pdrnv,  KXvovreg  ovk  t^kovov.  Soph.  Fragm. 
ap.  Stop.  I.  4.  'AXX'  oi  /cnicwg  Trpdaaovreg,  ov  Kuxpol  ftovov,  'AXX' 
ovo"  opuvreq  elaopwai  Ta/xtpavrj.  Demos,  c.  Aristog.  I.  to  tyJq  rrapoi- 
fiiac,  opwvrac,   fit]   opav    Kai    aKovovrag  [irj   dicoveiv.         21.    The 


132  CHAPTER   XIII. 

citation  is  from  Isai.  vi.  9.  It  gives  a  faithful  picture  of  the  character 
of  the  Jews  j  and  the  compound  verb  dvatrXnpovTai  may  be  used  to 
denote,  that,  as  the  prophecy  had  been  fulfilled  in  the  days  of 
Isaiah  himself,  so  was  it  again  fulfilled  in  the  time  of  Christ.  22. 
Such  phrases  as  dicoy  dicoveiv,  and  the  like,  are  Hebraisms,  marking 
a  peculiar  emphasis  of  affirmation.  So  Gen.  ii.  17.  lxx.  OavctTy 
diroQaveioBe.  Luke  xxii.  15.  67ri6vuL$t  e7re9v  {intra.  Acts  iv.  17. 
o.7r€i\ij  diiei\rj(Toi}ieBa.  23.  Properly  'the  verb  7ra%uVeiv  signifies 
to  grow  fat-,  and  thence,  as  metaphorically  applied  to  the  heart,  to 
be  stupid  or  insensible.  Compare  Deut.  xxxii.  12 — 15.  Psal.  cxix.  70. 
So  Arist.  Nub.  844.  duaOtjg  el  icai  Traxvg.  iElian.  V.  H.  XIII.  15. 
■na^vraTov  tt\v  Sidvotav.  Ovid  Met.  xi.  148.  Pingue  sed  ingenium 
mansit :  nocituraque  ut  ante  Rursus  erant  domino  stolidce  j?rcecordia 
mentis.  24.  For  icauuveiv,  Xenophon  and  the  Attic  writers  use 
Kara/xveiv,  from  which  the  former  verb  is  derived  by  syncope.  It 
properly  signifies  to  squint ;  and  thence,  as  explained  by  the  Scholi- 
ast on  Lucian,  6<p9a\[iovg  icXeieiv.  Hesychius  makes  it  synonymous 
with  uvu)irdZ,eiv,  which  occurs  in  2  Pet.  i.  9.  25.  When  God  is 
said  to  harden  man's  heart,  it  is  meant  that  He  leaves  them  to  that 
hardness  of  heart,  which  their  repeated  and  perverse  provocations  had 
induced.  God  cannot  be  the  author  of  sin  ;  nor  can  the  expression 
be  used  in  any  sense  derogatory  to  his  justice  or  mercy.  The  forms, 
God  hardened  Pharaoh's  heart,  and  Pharaoh  hardened  his  oivn 
heart,  a«d  used  in  precisely  the  same  sense.  See  Exod.  vii.  3.  viii. 
15.  26.  For  the  proof  of  the  superior  blessedness  of  the  disciples  of 
Christ,  above  that  of  the  prophets  of  the  old  covenant,  compare 
Luke  ii.  25—29.  John  vii.  5,  6.  1  Pet.  i.  10,  19.  See  also  chap, 
xi.  qu.  14. 


Vv.  XVIII— XXIII.  27.  What  is  the  government 
of  rov  (TirtlpovTog,  and  ttjq  (3a<n\eiaQ  ?  28.  What  is  the 
sense  of  awlnfjii  in  this  passage  ?  29.  Explain  briefly 
the  principal  emblems  employed  in  the  parable.  30. 
Whom  do  you  understand  by  o  7rov^ooc  ?  What  is  the 
substantive  to  be  supplied  with  6  awapelgl  32.  What 
does  irpooKaipoQ  signify  ?  33.  By  what  word .  does  St. 
Luke  express  crKavdaXi^eaOai  ?  34.  What  accusative 
must  be  supplied  after  ttoleI  ? 


CHAPTER   XIII.  133 

Vv.  XVIII— XXIII.  27.  irapa(3o\t]v  tov  aireipovrog.  That  is, 
7repi  tov  cnreipovTog.  And  so,  Xoyov  (7repi)  rrjg  (3a<n\eiag.  28. 
The  verb  ovvievai  has  here  a  meaning  very  common  in  the  lxx. 
and  the  New  Testament.  It  signifies  to  observe,  i.  e.  to  lay  to  heart. 
Compare  Nehem.  viii.  12.  Psal.  v.  1.  cvi.  7.  Prov.  xxi.  12.  Luke 
viii.  12.  Rom.  iii.  11.  29.  With  respect  to  the  emblems  of  the 
parable,  the  Sower  clearly  represents  the  Son  of  God;  the  seed,  his 
religion ;  and  the  different  kinds  of  soil,  the  Various  dispositions  with 
which  it  would  be  received  and  practised.  30.  By  6  Trovnpog  is 
evidently  meant  the  Devil;  since  Mark  (iv.  15.)  has  6  Saravac,  and 
Luke  (viii.  12.),  6  ?id(3o\og.  31.  With  6  airapeig,  some  understand 
airopog,  the  seed  or  the  icord;  others  dypog,  the  ground  or  the 
hearers :  in  Greek,  as  in  English,  the  participle  soicn  being  equally 
applicable  in  either  case.  That  the  last  is  correct,  the  next  verse 
indicates.  Compare  also  Mark  iv.  20.  32.  The  adjective  npoaKaipog 
signifies  temporary,  unenduritig ;  as  opposed  in  2  Cor.  iv.  18. 
to  a'uoviog,  everlasting.  Luke  viii.  13.  irpog  Kaipov  Triorevei.  33. 
For  cncavSaXi^erai,  Luke  has  dty'iGTatai,  apostatizes.  34.  After 
7roie7,  supply  Kapirovg,  as  in  v.  2G.     See  chap.  iii.  qu.  34. 

Vv.  XXIV— XXXV.     35.  What  are  &&an*1       36. 

What  is  the  import  of  this  parable?  37.  To  what  is 
k\Qpbg  av6pu)7rog  equivalent?  38.  What  is  the  syntax 
of  d£\eig  avWi^iOfxev  ?  39.  State  the  import  of  the 
parables  of  the  grain  of  mustard-seed,  and  of  leaven;  and 
in  what  they  differ  from  each  other.  40.  Whence  did 
our  Lord  borrow  the  emblem  of  a  mustard-seed,  and 
what  is  the  character  of  the  mustard-plant  in  the  East? 
41.  Illustrate  the  expression  \aj3iov  lo-xtipzv.  42.  How 
are  iiiKpurepov  and  fxel^ov  used?  .  43.  What  is  the  im- 
port of  the  verb  Karao-Krjvovvl  44.  What  was  the 
satum,  and  why  do  three  sata  appear  to  be  specified  ?  45. 
Shew  that  the  progress  of  Christianity,  foretold  in  the  para- 
ble of  the  grain  of  mustard-seed,  was  literally  fulfilled  within 
a  few  centuries.  46.  How  do  you  understand  the  remark 
that  our  Lord  ^iop\g  TrapafjoXrjc  ovk  cXciAei  avrdlgl  47. 
Who  is  the  prophet  here  cited;    and  what  remarkable 

N 


134  CHAPTER  XIII. 

various  reading  is  said  to  have  existed  in  some  copies  ? 

48.  Give  the   import  of  the  phrase  avoiyeiv  to  oroyua. 

49.  What  are  the  primary  and  applied  meanings  of  the 
verb  epevyeadail  50.  What  do  you  understand  by 
iceicpvfifiiva. 

Vv.  XXIV— XXXV.     35.  lildvia.  These  are  not  tares,  but  most 
probably  the  darnel,  which  may  easily  be  mistaken  for  wheat ;    and 
which,  if  reaped  and  ground  with  the  corn,  render  the  bread  made 
with  it  unwholesome.     The  Latin  name  is  lolium ;  and  Virgil  (Eel.  v. 
37.)  calls  it  infelix  lolium.      See  also  Ovid.  Fast.  i.  691.        36.  The 
parable  is  descriptive  of  God's  dealings  with  the  wicked;    of  whom 
some  are  necessarily  comprehended  in  the  visible  church.      It  is 
explained  by  our  Lord  himself  at  v.  37.  of  this  chapter.       37.  Fre- 
quently in  the  New  Testament,  avBpwTrog  is  employed  in  the  sense 
of  rig,  quidam.     Compare  Matt,  xviii.  23.    xx.  1.       38.  Before  cruX- 
Xe^oijxev,  supply  'iva.       39.  It  is  commonly  thought  that  the  import 
of  the  two  parables  of  the  grain  of  Miistard-seed,  and  of  leaven,  is 
identical ;    but  it  should  rather  seem  that,  whereas  the  former  repre- 
sents the  original  smallness  of  the  Gospel  together  with  its  subse- 
quent greatness,  the  latter   expresses    the  nature  and  strength  of 
Gospel  truth  in  its  operations  upon  the  mind.       40.  Our  Lord  may 
have  borrowed  the  emblem  of  a  grain  of  mustard-seed  from  the 
Jews,  with  whom  it  was  a  familiar  designation  of  any  thing  small. 
Compare  Matt.  xvii.  20.     Of  the  rapid  and  enormous  growth  of  the 
mustard-plant  in  the  east,  the  accounts  are  sufficiently  wonderful. 
Mention  is  made  of  one  that  covered  a  tent ;    and  of  another  into 
which  men  were  used  to  climb.       41.  In  \a(3wv  eoTreipev,  the  par- 
ticiple, as  in^numerous  other  instances,  is  redundant.     So  again,  in 
v.   33.   Xafiovaa  eveicpvipe.       42.  The  comparative  adjectives  /zik- 
porepov   and  fiei^ov   are  used  for  superlatives :    and  the  idiom  is 
common  in  the  best  writers.     It  is  found  again  in  Matt,  xviii.   1. 
Mark  iv.  31.  Luke  vii.  28.       43.  See  chap.  viii.  qu.  36.       44.  Jose- 
phus  observes  of  the  satum,  in  Ant.  ix.  4.  5.  ioxvei  Si  to  goltov 
fiodiov  Kai  ijfiMTv  'IraXticov.     Three  sata  were  equal  to  anephah; 
which  seems  to  have  been  the  usual  quality  kneeded  at  once.      See 
Gen.  xviii.  6.    Judg.  vi.  19.    1  Sam.  i.  24.       45.  In  addition  to  the 
testimony  afforded  by  the  Acts  of  the  Apostles,  and  their  Epistles, 
to  the  wonderful  progress  of  the  Gospel,  Tertullian  relates  that  about 
the   end  of  the  second  century,  the  profession  of  Christ  included 
(J  Getulorum  varietates,  Maurorum  multos  fines,  Hispaniarum  omnes 


CHAPTER   XIII.  135 

terminos,  Galliarum  diccrsas  nat tones,  et  Brltannorum  biaecessa 
Romanis  loca,  et  Sarmatarum  et  Dacorum  et  Germanorum  et 
Scytharum  et  abditarum  multarum  gentium  et  provine'ut7%um  et 
insidarum  multarum  Romania  ignotarum.  Compare  also  Iren. 
Hocr.  t.  3.  Origen.  Horn.  iv.  in  Ezek.  and  Arnob.  c.  gent.  2.  [See 
Paley's  Evidences.]  4G.  Some  have  thought  that  the  words  %WP'£ 
TrapafioXijg  apply  merely  to  the  teaching  of  that  particular  day  ; 
but  they  are  probably  no  more  than  a  colloquial  hyperbole  implying 
that  the  parables  were  very  numerous.  47.  The  Psalm  (Ixxviij  2.), 
from  which  the  citation  is  here  made,  is  attributed  to  Asaph;  so 
that  the  insertion  of  the  name  'Raaiov,  in  some  mss,  probably  arose 
from  the  mistake  of  some  copyist  who  found  ' '  Aad<p  in  the  margin, 
and  thence  substituted  the  more  familiar  name  'Hcatou  in  the  text. 
48.  See  chap.  v.  qu.  4.  49.  Properly  epevyecrQai  is  used  of  spout- 
ing fluids;  as  in  Pind.  Pyth.  I.  40.  Thence  it  came  to  signify  to 
sjjeali,  or  utter ;  as  in  Psal.  xix.  2.  cxix.  171.  cxlv.  7.  ux.  In  the 
text  cited,  the  lxx.  have  <pQeyt,opat.  50.  For  iceKpvppeva  al&ar 
the  lxx.  have  7r poj3\)j para.  The  meaning  coincides  with  that  of 
fiVGTijpia.    Compare  Rom.  xvi.  25.  1  Cor.  ii.  7.  Col.  i.  26. 

Vv.  XXXVI— LII.     51.  What  is  meant  by  ovvriXeia 

tov  alwrogl  52.  Whence  are  awreXeia  and  ciyyeXot 
without  the  article,  and  Koo-fxog  with  it  ?  53.  How,  and 
in  what  sense,  is  axdvcaXa  here  used  ?  54.  To  what 
does  our  Lord  probably  allude  in  the  part  which  he  as- 
signs to  the  angels  at  the  end  of  the  world ;  and  is  there 
any  other  passage  to  the  same  effect.  55.  What  is  the 
force  of  the  expression  tcafuvoy  irvpog,  ?  56.  In  speaking 
of  the  future  state  of  the  just,  does  Christ  appear  to  have 
had  any  passage  of  the  Old  Testament  in  vieAv ;  and  do 
you  recollect  any  similar  allusions  ?  57.  What  is  the 
purport  of  the  parables  of  the  hidden  treasure,  and  the 
pearl  of  great  price?  58.  What  was  the  Jewish  canon 
respecting  treasure  trove;  and  do  you  remember  any 
instances  of  such  accidental  discoveries  mentioned  in 
ancient  writers?  59.  Explain  the  word  o-ayijvn,  and 
state  the  object  of  the  parable  of  the  Net.       60.  What  is 


136  CHAPTER    XIII. 

the  ellipsis  to  be  supplied  with  ec  Travrog  yivovgl  61. 
What  is  implied  in  the  formula  Siu  tovto,  with  which  our 
Lord  introduces  the  parable  of  the  House-keeper ;  and 
what  is  the  import  of  the  parable?  62.  In  what  sense 
is  ypafifxarevg  here  used  ?  63.  Explain  and  illustrate 
the  verb  fxadnrevew,  and  shew  the  import  of  the  par- 
ticiple as  here  employed.  64.  What  is  the  allusion, 
and  what  the  ellipsis,  in  the  adjectives  Kaiva  kcu  ?raXcu«  ? 

Vv.  XXXVI — LII.  51.  The  expression  tj  cvvrekeia  rov  aiuvog 
signifies,  in  the  New  Testament,  either  the  end  of  the  world,  or  the 
end  of  the  Jewish  dispensation.  Here  it  has  the  former  sense,  and 
so  again  in  Matt,  xxviii.  20.  Examples  of  the  latter  will  be  found  in 
Matt,  xxiv.  3.  1  Cor.  x.  11.  Heb.  ix.  26.  52.  Since  6  ciypog  eanv 
6  Koafiog  is  a  convertible  proposition,  the  article  is  inserted ;  as  it 
would  also  be  before  avvreXeia,  but  that  abstract  nouns  require  it 
less  than  others.  As  the  same  licence  is  not  allowed  with  dyyeXoi, 
the  clause  should  be  rendered,  the  reapers  are  angels.  [See  Middle- 
ton.]  53.  See  chap.  v.  qu.  54.  Here  rd  vKavdaXa  is  to  be  under- 
stood, not  of  things,  but  of  persons ;  as  shewn  by  rovg  7rcwvvrag 
rr}i>  dvofiiav,  which  is  added  by  way  of  explanation.  It  should  seem 
that  /cat  has  sometimes  the  sense  of  id  est.  54.  In  speaking  of  the 
part  to  be  borne  by  the  angels  in  the  last  judgment,  our  Lord  seems 
to  allude  to  Joel  iii.  13.  See  also  Rev.  xiv.  15.  55.  The  phrase 
KanivoQ  TTvpog  is  equivalent  to  icdfiivog  Kaiofxevog,  and  similar  to 
7)  yeevva  row  irvpog  in  Matt.  v.  22.  Compare  Dan.  iii.  11.  Hos. 
vii.  4.  56.  It  is  probable  that  the  beautiful  simile,  by  which  our 
Lord  describes  the  future  blessedness  of  the  righteous,  was  suggested 
to  his  mind  by  Dan.  xii.  3.  Light  and  brightness  are  usual  emblems 
of  a  state  of  happiness.  Compare  Wisd.  iii.  7.  Ecclus.  ix.  11. 
1  Mace.  ii.  62.  Matt.  xvii.  2.  1  Pet.  v.  4.  Rev.  i.  16.  57.  In  the 
parables  of  the  Hidden  Treasure,  and  the  Pearl  of  great  price,  it  is 
intimated  that  the  greatest  sacrifices  of  earthly  advantages  must  be 
made,  in  order  to  obtain  so  invaluable  a  possession  as  the  kingdom  of 
heaven.  Compare  Matt.  xix.  27.  sqq.  58.  By  a  Jewish  canon,  the 
buyer  of  land  was  entitled  to  any  treasure  found  upon  it  by  right  of 
purchase.  Instances  of  such  discoveries  will  be  found  in  yirg.  JEn. 
i.  368.  Btor,  Sat.  I.  1.  41.  II.  6.  10.  Pers.  Sat.  n.  10.  59."  Hesy- 
chius  explains  oayijvi)  by  7r\eyfia  ti£k  KaXrifxwv  eig  Qrjpav  t'x^u'wj/. 
Anglice,  a  drag-net.    The  import  of  the  parable  is  much  the  same  as 


CHAPTER    XIII.  137 

that  of  the  Tares.  60.  With  sk  ttcivtoq  yevovg  supply  ixBvcta, 
which  is  also  understood  with  rd  ica\d  and  rd  aairpd.  61.  Some 
regard  ctd  tovto  as  a  mere  form  of  transition,  to  be  omitted  in  trans- 
lating; but  it  may  mark  an  inference  to  be  deduced  from  the  variety 
of  our  Lord's  parables;  of  which  some  were  altogether  new,  and 
others  built  upon  those  already  in  use  among  the  Jews.  62.  As 
the  Jewish  Scribes  were  the  authorized  expounders  of  the  Law,  Christ 
adopts  the  term  ypapparevc,  and  applies  it  to  a  teacher  of  the  Gos- 
pel. So  again  in  Matt,  xxiii.  34.  G3.  Properly  f.ia9r)reveiv  is  a 
neuter  verb  (Matt,  xxvii.  57.) ;  but  the  expression  paQi]reveiv  riva, 
to  make  a  disciple,  occurs  in  Matt,  xxviii.  19.  Acts  xiv.  21.  Hence 
the  pass,  participle  paOtjrevdelc,  admitted  as  a  disciple.  So  Justin 
M.  Apol.  1. 15.  Dial.  Tryph.  cc.  39. 53.  Basil.  Tr.  de  Baptismate.  64. 
Since  instruction  is  frequently  compared  to  food,  as  in  Ecclus.  xxiv.  23. 
for  instance,  the  ellipsis  to  be  supplied  with  izawd  nai  irakaui  is 
probably  j3pwpara  or  6-<piovia. 

Vv.  LIII— LVIII.  65.  Whither  did  Christ  now 
depart,  and  what  took  place  in  the  interval  prior  to  his 
arrival  in  his  oivn  country  ?  66.  What  place  is  meant 
by  this  latter  expression?  67.  By  what  right  did 
Christ  preach  in  the  synagogue  ?  68.  Has  the  pro- 
noun ov-oc  any  particular  force  in  this  passage  ?  69. 
What  is  the  received  meaning  of  tektu)v  ?  70.  Is  it 
ever  applied  to  Christ  himself;  and  what  would  be  the 
probable  inference  from  such  application?  71.  Were 
the  persons,  commonly  described  as  our  Lord's  brethren, 
the  children  of  the  Virgin  Mary?  72.  What  were  the 
names  of  their  sisters?  73.  What  was  the  cause  of 
offence  to  the  countrymen  of  Christ ;  and  did  it  afford 
any  valid  argument  against  the  truth  of  his  religion? 
74.  Illustrate  the  expression  ovk  tan  7rpo0//rnc,  it.  r.  X. ;  and 
adduce  examples  which  prove  the  truth  of  the  saying. 

Vv.  LIII — LVIII.  65.  Before  our  Lord  reached  his  own  country, 
he  crossed  the  sea  to  Gadara  (Mark  iv.  35.),  healed  the  daughter  of 
Jairus  (v.  21.),  and  then,  on  a  sabbath,  preached  in  the  synagogue  of 

n2 


138  CHAPTER   XIII. 

Nazareth  (v.  21.).        66.  See  chap.  iv.  qu.  44.        67.  See  chap.  iv. 
qu.  66.       68.  The  relative  ovrog,  as  here  used,  generally  implies 
contempt.       69.  There  is  a  very  early  tradition  that  Joseph  was  a 
carpenter ;   and  such  is  the  ordinary  sense  of  the  word  re'/crwv, 
wherever  it  is  used  without  an  epithet.     See  2  Kings  xxii.  6.    Isai. 
xli.  7.  Zech.  i.  20.       70.  In  Mark  vi.  3.  Christ  himself  is  so  called  j 
whence  it  may  possibly  be  inferred,  that,  before  he  entered  upon  his 
ministry,  he   worked  at  his  father's  calling,  according  to  the  pre- 
vailing practice  among  the  Jews,  who  were  bound  to  teach  their 
children  some  trade.       71.  See  chap.  xn.  qu.  69.        72.  The  names 
of  our  Lord's  sisters,  as  they  are  called,  were  Mary  and  Salome. 
73.  It  was  Christ's  humble  birth  and  station  that  gave  offence  to  the 
Jews,  and  became  a  stumbling-block  in  the  way  of  their  reception  of 
his  religion.     So  far,  however,  is  this  circumstance  from  being  any 
objection  to  the  truth  of  Christianity,  that  the  very  fact  of  his  con- 
dition being  incompatible  with  great  acquirements!  is  a  proof  that  he 
must  have  been  endued  with  wisdom  from  above!.       74.  The  words 
ovk  earl  7rpo<prjrr]Q  k.  t.  A.  are  proverbial  of  the  envy  and  contempt 
which  are  frequently  the  lot  of  merit,  among  those  who  have  the 
best  means  of  appreciating  it.       Thus  Eur.  Here.  F.  186.  ov  yap 
ecr9'  o7rov  'BcrOXov  ri  dpdaag  fidpTvp'  dv  Xdj3oig  irdrpav,     Senec. 
de  Benef.  in.  3.    Vile  habetur  quod  do  mi  est.     David  in  sacred 
(1  Sam.  xvi.  11.  xvii.  28.),  and  Columbus  in  general  history,  are 
striking  examples  of  this  maxim. 



\ 

CHAPTER   XIV. 

Vv.  I — XIII.  1.  Give  some  account  of  the  life  and 
character  of  the  Herod  here  mentioned.  2.  What  is 
the  origin  and  later  application  of  the  word  rerpap^riQ  ? 
3.  When  was  it  that  Herod  heard  of  the  fame  of  Jesus ; 
and  is  it  likely  that  the  report  of  his  miracles  had  not 
previously  reached  him  ?  4.  In  what  sense  is  naialv 
here  used?  5.  What  inference  may  be  drawn  from 
Herod's  observation,  with  respect  to  the  influence  of  his 
conscience  upon  his  religious  belief?       6.  May  not  the 


CHAPTER    XIV.  139 

words  cwa/jietQ  tvepyovai  be  so  rendered  as  to  support 
this  inference  ?  7.  How  far  is  the  account  here  <nven 
of  the  Baptist's  imprisonment  and  death  confirmed  by 
Josephus  ?  8.  Who  was  Herodias ;  and  was  there 
any  peculiar  aggravation  in  her  conduct  ?  9.  Was 
Philip  the  son  of  Herod  by  the  mother  of  Antipas  ? 
10.  How  is  t\eiv  here  used?  11.  Illustrate  the  ex- 
pression ysveaiojv  ayofitvuv,  and  supply  the  ellipsis.  12. 
Is  there  any  reason  to  suppose  that  Herod  was  celebrat- 
ing the  anniversary  of  his  accession  to  the  throne  ? 
13.  Was  there  anv  thing;  unusual  or  indelicate  in  the 
dancing  of  Salome  before  Herod?  14.  What  is  the 
proper  government  of  apivKtivl  15.  Illustrate  the 
present  use  of  the  verb  b^oXoyiiv.  16.  What  was  the 
motive  of  Herodias  in  desiring  the  Baptist's  head  to  be 
brought  to  her  ?  17.  What  may  have  been  the  cause 
of  Herod's  grief;  and  might  he  not  readily  have  with- 
drawn so  rash  a  promise  ?  18.  What  is  the  import  of 
the  verb  ovvavaKiiadcu1.  19.  Explain  the  construction 
of  7r£fi\pag  cnrttcttyakLae.  20.  Was  not  the  execution  of 
John  a  violation  of  the  Mosaic  law  ?  21.  What  are  the 
significations  of  nival  here  and  elsewhere  ?  22.  To 
what  desert  place  did  Jesus  depart  in  consequence  of 
Herod's  conduct  ?       23.  How  should  nety  be  rendered  ? 


Vv.  I— XIII.  1.  Herod,  tetrarch  of  Galilee  (Mark  vi.  14.  viii.  15. 
Luke  iii.  1.  ix.  7.  xxiii.  11.),  surnaraed  Antipas,  was  the  youngest  son 
of  Herod  the  Great.  On  the  strength  of  his  father's  third  will,  he 
contested  the  succession  with  Archelaus,  but  in  vain  (Joseph.  B.  J. 
i.  32.  7.  ii.  2,  3.).  Having  divorced  the  daughter  of  Aretas,  king  of 
Arabia,  he  married  Herodias,  the  wife  of  his  brother  Philip ;  and 
thence  arose  the  war  with  the  father  of  his  repudiated  queen.  His 
defeat  by  Aretas  was  attributed  to  divine  vengeance,  incurred  by  the 
murder  of  John  the  Baptist  (Joseph.  Ant.  xvin.  5.  4.).     He  was 


140  CHAPTER   XIV. 

alike  dissolute  in  morals,  and  careless  of  the  welfare  of  his  subjects. 
Eventually  he  was  deprived  of  his  dominion  by  the  Roman  Emperor, 
and  banished  to  Lyons  in  Gaul.  2.  Properly,  reTpdpxVQ  is  the 
governor  of  the  fourth  part  of  a  kingdom  ;  but  the  title  was  after- 
wards given  to  provincial  governors,  whatever  the  extent  of  their 
territories.  Herod's  dominions  were  divided  into  three  parts,  of 
which  Galilee  and  Peraea  fell  to  Antipas.  3.  There  have  been 
various  conjectures  as  to  the  cause  of  Christ's  fame  coming  so  late  to 
the  ears  of  Herod  ;  but  they  are  altogether  unsatisfactory.  It  is 
preferable  therefore  to  suppose  that  the  report  of  our  Lord's  miracles 
had  reached  him  probably  from  the  first ;  but  that  he  had  paid 
little  attention  to  them,  until  their  increasing  notoriety  made  a  more 
forcible  impression  upon  his  guilty  conscience.  4.  Though  iraig 
frequently  denotes  a  servant,  the  friends  or  courtiers  of  Herod  are 
here  more  probably  meant  by  iraial.  The  lxx.  translate  the  same 
Hebrew  word  by  7raTc  (1  Sam.  xviii.  22.)  and  by  QlXog  (Esth.  ii.  18.). 
5.  As  Herod  was  a  Sadducee,  it  should  seem  that  the  terrors  of 
conscience  led  him,  for  a  moment  at  least,  to  express  a  conviction  at 
variance  with  the  leading  tenets  of  his  sect.  His  declaration  re- 
specting the  Baptist  accords  with  the  prevailing  belief  that  Elias 
or  one  of  the  prophets  would  re-appear  before  the  advent  of 
Messiah ;  and  consequently  admits  the  doctrine  of  a  resurrection 
(Matt.  xxii.  23).  6.  Throughout  the  New  Testament,  the  verb 
ivepyeiv  is  used  either  in  an  active  or  an  absolute  sense,  with  respect 
to  the  agency  of  some  being  of  extraordinary  power.  Compare 
1  Cor.  xii.  6.  11.  Gal.  ii.  8.  iii.  5.  Eph.  i.  11.  20.  ii.  2.  Phil.  ii.  13. 
Hence  dvvdpeig  should  perhaps  be  rendered  spirits  ;  so  that  Herod's 
conscience  would  seem  to  have  renounced  another  leading  principle 
of  the  Sadducees,  who  denied  the  existence  of  angels  or  spirits  (Acts 
xxiii.  8.).  That  dvvd/j.eig  will  bear  this  sense,  see  Rom.  viii.  38. 
Eph.  i.  21.  (comp.  vi.  12.)  Euseb.  Dem.  Ev.  iv.  9.  7.  Josephus 
(Ant.  xviii.  6.)  attributes  the  imprisonment  of  the  Baptist  to 
Herod's  fear  of  an  insurrection,  in  consequence  of  his  influence  over  ^ 
the  people.  This  was  doubtless  the  ostensible  reason,  though  the  , 
Evangelist  gives  the  real  one.  Josephus  speaks  of  John  as  a  good 
man ;  and  mentions  a  prevailing  notion  among  the  Jews  that  his 
murder  was  avenged,  as  already  stated,  by  the  victory  of  Aretas. 
8.  Herodias  was  a  granddaughter  of  Herod  the  Great.  She  was 
married  to  Herod  Philip,  by  whom  she  had  a  daughter,  named 
Salome;  the  same,  perhaps,  whose  dancing  pleased  Antipas.  By 
her  marriage  with  Antipas,  she  was  guilty  of  the  double  crime  of 
adultery  and  incest;  since  her  former  husband  was  not  only  alive,. 


CHAPTER   XIV.  141 

but  the  ties  of  relationship  forbade  the  new  contract  into  which  she 
had  entered  (Lev.  xviii.  1G.).  0.  Herod  Philij),  the  husband  of 
Herodias,  was  not  Philip  the  Tctrarch,  but  a  son  of  Herod  the 
Great,  by  his  third  wife,  Mariamne  ;  and  therefore  not  by  the  same 
mother  as  Antipas,  who  was  the  son  of  his  fifth  wife,  Cleopatra  of 
Jerusalem.  See  the  table  at  p.  24.  10.  With  exeiv  supply  yv~ 
vcukci.  So  in  Horn.  IT.  Here.  8.  e^ei  "Hj3)]v.  Compare  Xen.  Cyr. 
l.  5.  10.  Hell.  vn.  4.  23.  Ages.  21.  Thus  also  the  Latin  habere,  in 
Suet.  Aug.  C3.  Agrippa  alteram  Marcellarum  habebat.  11.  The 
phrase  yevea.  dyeiv  is  strictly  classical.  Plut.  Sympos.  viii.  1. 
tt\v  SioKpctTovg  dyayovrcg  yeveOXiov.  Arrian.  Exped.  I.  10.  4. 
fiv(TT7]p'nov  Taiv  fxeyaXiov  dyo/.ievu)V.  So  Plautus,  ferias  agere,  with 
yeveciojv  supply  tjfiepuiv.  12.  Some  would  here  understand  a 
feast  to  celebrate  Herod's  accession  to  the  throne ;  in  conformity 
with  the  custom  observed  by  kings  in  antient  times.  See  1  Kings 
i.  8,  9.  Hos.  vii.  5.  Herod.  I.  133.  Plin.  Ep.  x.  Gl.  Joseph.  Ant. 
xvi.  11.  G.  It  was  however  equally  common  to  keep  birth-days 
(Gen.  xl.  20.  2  Mace.  vi.  7.  Joseph.  Ant.  xn.  4.  7.  Mart.  Epig. 
x.  82.) ;  so  that  it  is  unnecessary  to  depart  from  the  ordinary  accep- 
tation of  the  word  yeveaia.  13.  Though  dancing  was  certainly  in 
use  among  the  Jews,  it  has  been  inferred  from  the  example  of 
Vashti,  that  it  was  indecorus  in  a  princess.  An  excuse  has  been 
alleged  in  favour  of  Salome,  who  was  probably  only  a  child.  It 
seems,  however,  that  a  dance  of  an  indecent  character  had  lately 
been  introduced  into  Judoea ;  and  the  court  of  Herod  would  have 
been  the  fitting  scene  of  such  an  exhibition.  See  Juv.  Sat.  vi.  63. 
14.  In  the  Attic  writers,  dpeaKsiv  is  followed  by  an  accusative.  \y 
The  construction  with  a  dative  is  Hellenistic.  15.  In  this  place, 
6p.o\oyeiv  signifies  to  promise.  -So  Polyb.  v.  96.  5.  wjuoXoyj/crer  ti)v 
dicpav  ay'roTc  Trapalujaeiv,  tcai  irepi  tovtojv  bpnovQ  eTroujaaTO 
Kai    (Tvv6i]Kac.  1G.     Herodias    would    doubtless     be     gratified 

with  the  sight  of  the  head  of  her  hated  reprover;  and  Jerome! 
records  a  tradition  that,  like  another  Fulvia,  she  pierced  the  tongue 
with  a  bodkin.  It  was  however  customary  to  have  the  heads  of 
persons,  ordered  for  execution,  produced,  in  order  to  ascertain  that 
the  sentence  had  been  duly  put  into  force.  Acts  of  disgusting 
atrocity,  indeed,  were  frequently  performed  on  these  occasions ;  of 
which  there  are  instances  in  Liv.  xxxix.  43.  Diog.  L.  ix.  58.  Val.  I 
Max.  ix.  2.  Eur.  Elect.  856.  Cic.  Senect.  13.  Senec.  Octav.  437. 
Sil.  Ital.  xi.  51.  17.  Herod's  grief  may  have  been  caused  by_the 
respect  which,  perhaps  involuntarily,  he  felt  for  the  Baptist  (Mark 
vi.  20.);  by  his  dread  of  the  popular  resentment;  and  from  the 


142  CHAPTER    XIV. 

reproaches  of  his  conscience.  There  seems  to  have  been  a  delicacy 
among  the  eastern  princes  in  refusing  a  request  made  at  an  enter- 
tainment (Herod,  ix.  110.) ;  but  as  to  the  oath,  the  guilt  was  in  the 
making  of  it ;  and  the  obligation  was  void  as  soon  as  it  had  been 
proposed.  [See  Paley's  Moral  Philosophy.']  18.  The  verb  avv- 
avaKeioQai  is  used  in  the  same  sense  as  dvaK\ive<sQai,  with  reference 
to  the  ancient  custom  of  reclining  at  meals.     See  chap.  vm.  qu.  23. 

19.  See  chap.  n.   qu.  48.     Mark   (vi.   27.)   adds   cnreKovXdTUjpa. 

20.  The  execution  of  the  Baptist  was  contrary  to  the  law  of  Moses, 
which  ordered  that  capital  punishments  should  be  inflicted  pub- 
licly. 21.  In  Horn.  II.  Z.  168.  irlvaZ  is  a  tablet ;  in  Od.  A.  141. 
it  is  a  basket ;  and  sometimes  it  signifies  a  plate  or  platter,  as  in 
this  narrative.  The  old  grammarians  explain  it  by  to  dyyelov, 
iv  $  etrQiofxev.  22.  The  desert  place  to  which  Christ  retired, 
is  called  by  St.  Luke  (ix.  10.),  tottov  epnfiov  iroXeioc,  KaXovfievne, 
BrjOaaiSa.  23.  Render  7re£?J,  by  land ;  as  opposed  to  iv  TrXoi'y. 
Diod.  Sic.  p.  711.  D.  7re£y  *<**  Kara  SdXaaaav.  Cic.  Epist. 
in.  8.  classe  et  pedlbus  venire.  Compare  Herod,  v.  98.  Xen.  Cyr. 
vm.  6.1)7' 

Vv.  XIV— XXIII.  24.  ihWuv.  Whence  did  Christ 
now  depart?  25.  What  is  the  import  of  the  verbs 
aiikayyxn&iv  and  OTrkayyvifcoQai  ?  26.  Explain  the  terms 
6-^ia.Q  yevo/xivnQ,  and  ij  Spa  iftn  TraprfKQsv^  so  as  to  reconcile 
the  time  indicated,  with  the  statement  that  it  was  only 
evening  (v.  23.)  when  the  multitude  dispersed.  27.  In 
what  order  did  the  multitudes  recline  upon  the  grass  ? 
28.  Are  the  circumstances  of  this  miracle  related  more 
fully  by  any  other  Evangelist  ?  29.  To  whom  does 
Ev\6yy]ae  refer  as  an  object,  and  what  is  the  corresponding 
verb  employed  by  St.  John  ?  30.  What  practice  does 
our  Lord's  example  sanction,  and  was  it  in  use  among 
the  Jews?  31.  Shew  that  the  word  Kkaaag  is  here 
appropriately  employed.  32.  What  is  the  derivation 
and  meaning  of  the  verb  yopTafeodai  ?  33.  What  was 
the  Kotyivoe,  and  for  what  purpose  was  it  designed  ? 
34.  Has  any  reason  been  suggested  wdiy  the  fragments 


CHAPTER    XIV.  143 

were  collected  in  twelve  baskets.  35.  What  was  our 
Lord's  motive  for  crossing  into  Galilee,  and  sending  his 
disciples  before  him  ?  36.  Have  you  any  observations 
to  offer  on  our  Lord's  retirement  apart,  for  the  purpose 
of  private  prayer  ? 

Vv.  XIV— XXIII.  24.  e£eX0«v.  Scil.  c'k  tov  ttXoiov.  25. 
See  chap.  ix.  qq.  49,  50.  20.  The  Jews  reckoned  two  evenings ; 
of  which  the  first  commenced  at  the  ninth  hour,  and  the  second  at 
sunset.  Hence  the  expression  etyi'ac  yevofievijg,  repeated  a  few 
verses  onward,  refers,  in  the  two  places,  to  the  first  and  second 
evenings  respectively;  and  the  phrase  ij  uipa  rjdn  7rapij\6ev,  is 
equivalent  with  rj  7]/.iepa  rjpZaro  icXiveiv  in  Luke  ix.  12.  So  Lysias 
dc  Evandr.  7ra'Xat  i)Ct]  6  xP0V0Q  icapekriXvQe.  Compare  Mark  v. 
36.  John  vi.  17.  27.  According  to  Mark  and  Luke,  the  multitude 
reclined  in  companies,  by  hundreds  and  fifties.  28.  A  fuller 
account  of  the  miracle  is  given  in  Mark  vi.  32.  sqq.  Luke  ix.  10.  sqq. 
John  vi.  1.  sqq.  Being  one  of  the  most  remarkable,  as  well  asone  of 
the  best  attested  and  impressive  of  our  Lord's  miracles,  it  is  not  only 
recorded  by  all  the  four  Evangelists;  but  the  only  one  so  distin- 
guished. 29.  After  evXoynae  some  would  supply  rovg  aprovg;  but 
the  true  accusative  is  tov  Qeov.  John  (vi.  11.)  has  evxapiffTijoag. 
Compare  also  Matt.  xv.  36.  30.  In  offering  a  blessing  to  God  for 
the  food,  our  Lord  has  left  us  an  example  to  do  the  same :  and  the 
practice  among  the  Jews  was  universal.  The  form  which  they  used 
may  be  found  in  the  Talmud.  31.  As  the  loaves,  or  rather  cakes, 
of  the  Jews  were  thin  and  brittle,  the  word  icXaoag  properly  ex- 
presses the  act  of  Christ,  which  was  that  of  breaking,  not  cutting. 
32.  See  chap.  v.  qu.  13.  33.  The  cophinus  was  a  basket  which 
seems  to  have  been  commonly  used  by  the  Jews  in  their  journeys, 
for  the  purpose  of  carrying  provisions  and  other  necessaries.  Places 
of  entertainment  were  few  and  scattered;  and  they  could  expect 
little  hospitality  either  from  Gentiles  or  Samaritans,  even  had  they 
not  deemed  it  an  abomination  to  partake  of  it.  Juvenal  alludes  to 
these  cophini  in  Sat.  III.  14.  vi.  542.  34.  It  has  been  suggested 
that  each  of  the  apostles  had  one  of  these  baskets  ;  and  that  all  of 
them  were  filled.  35.  According  to  St.  John  (vi.  15.),  our  Lord 
passed  over  into  Galilee,  because  he  feared  that  a  tumult  might  arise 
from  the  disposition  which  the  people  had  manifested  to  make  him  a 
king;  and  it  is  probable  that  he  sent  his  disciples  before  him,  in 
order  that  he  might  more  easily  escape  observation.        36.  It  is 


144  CHAPTER   XIV. 

observable  that  our  Lord  retired  apart  to  pray,  after  a  day  of  active 
exertion  in  tbe  work  of  his  ministry,  and  at  a  moment  when  the  high- 
est human  honours  would  readily  have  been  conferred  upon  him. 
Hence  it  follows,  that  the  duties  of  life  are  both  innocent  and  praise- 
worthy, so  that  they  are  duly  sanctified  by  the  exercises  of  religion ; 
and  that  prayer  is  more  needful  at  those  times  when  the  temptations 
of  worldly  ambition  are  likely  to  make  us  forget  the  interests  of 
eternity. 

Vv.  XXIV— XXXVII.  37.  Illustrate  the  meaning 
of  the  verb  fia<Tai>i£eiv  in  this  place.  38.  How  did  the 
Jews  divide  the  night,  before  and  after  their  subjection 
to  the  Romans  ?  39.  Does  any  passage  of  Scripture 
prove  the  divinity  of  Christ  from  the  fact  of  his  walking 
upon  the  sea  ?  40.  What  was  the  belief  of  the  Jews, 
and  the  ancients  generally,  respecting  spirits?  41.  Is 
the  conduct  of  Peter  on  this  occasion  in  accordance  with 
his  general  character  ?  42.  Translate,  distinctively,  the 
two  expressions,  fiXiirwv  tov  avefxov  itr^vpov,  and  (3X.  tov 
lax*  civsjjioy.  43.  Give  the  full  force  of  the  verb  mra- 
irovrifcadai.  44.  What  are  the  significations  of  the 
verb  hcrrdfctv  here  and  elsewhere?  45.  Is  there  any 
thing  observable  respecting  the  expression  eKowaaev  6 
avejxog?  46.  Is  there  any^  and,  if  any,  what  difference 
in  the  titles,  Qeov  vlog  and  6  vlog  tov  Qeov  ?  47.  Whence 
was  the  appellation  derived;  and  what  does  it  here 
imply?  48.  Where  was  the  land  of  Gennesareth,  and 
to  what  part  of  it  was  Christ  now  going?  49.  Are 
there  any,  and  what  ellipses,  in  the  latter  part  of  the 
chapter?  50.  What  was  the  Kpaanelov  Ifxarlov,  and 
why  did  the  sick  wish  particularly  to  touch  it  ? 

Vv.  XXIV— XXXVI.  37.  The  verb  fiavaviZetv,  is  similarly 
applied  to  the  wind,  beating  against  a  vessel  during  a  storm,  in 
R)lyb.  I.  48.  2.  wore  Kal  rag  arodg  diaaaXeveiv,  teal  rovg  irpoicei- 


CHAPTER  XIV.  145 

fievovg  nvpyovg  ($aoaviZ,eiv.       38.  In  more  ancient  times,  the  Jews 
divided  the  night  into  three  portions  of  four  hours  each  (Exod.  xiv.    / 
24.  Judg.  vii.  19.  Lam.  ii.  19.) :     but  after  the  invasion  of  Pompey, 
the  Roman  division  seems  to  have  been  introduced ;  and  it  prevailed 
in  the  time  of  our  Saviour.     The  four  watches  were  respectively 
denominated  6\pi,  jiecfovvKTiov,  d\eKTpo<pwv'ia,  irpiot.     Josephus  also 
mentions  the  jourth  watch  in  Ant.  v.  6.  5.     It  lasted  from  three  till 
six  o'clock  in  the  morning.       39.  To  tread  upon  the  waves  of  the 
sea,  is  mentioned  as  the  prerogative  of  God  alone  in  Job  ix.  8.        40. 
A  notion  prevailed  among  the  Jews,  that  spirits  sometimes  appeared 
in  the  forms  of  men,  and  that  they  walked  by  night  rather  than  by 
day.      See  Psal.  Ixxviii.  50.  xci.  6.    Wisd.  xvii.  3,  4.    Ecclus.  xxxix. 
28.     That  the  antients  generally  entertained   a  somewhat  similar 
belief,  see  Eurip.  Hec.  54.    ^Elian.  V.  H.  xn.  64.    Plin.  Epist.  VII. 
27.  1.       41.  The  conduct  of  Peter  upon  this  occasion  was  character- 
istic of  his  rash  and  ardent  disposition.     Though  sincerely  attached 
to  his  master,  he  had  less  faith  than  justified  the  eagerness  with 
which  he  sought  to  prove  it.     It  was  a  similar  impulse  which  led 
him  to  assert  that  he  would  die  with  Christ  rather  than  deny  him  ; 
and  a  similar  inconstancy  which  produced  the  result  of  which  he 
really  fancied  that  he  could  never  be  guilty.       42.  Correctly  trans- 
lated, jSXeVwi'  top  avefiov  icrxvpovis,  seeing  that  the  ivind  was  strong  ; 
whereas  (5\.  tov  lax-  avefiov  would  be,  observing  the  strong  wind. 
[See  Middleton.]        43.  The  full  meaning  of  KaTairovTi^eaOai  is 
to  he  submerged  beneath  the  waves.     Compare  Matt,  xviii.  6.       44. 
Here  diordZeiv  is  to  doubt  or  hesitate ;    and  it  is  properly  applied  to 
a  person  not  knowing  which  of  two  ways  to  choose,  or  to  the  tre-  i 
mulous  motion  of  a  balance,  when  it  is  difficult  to  determine  which 
scale  will  preponderate.       45.  Longinus  (Subl.  c.  43.)  censures  the 
expression  eKoiraoev  6  dvepog  as  daejxvov  Kai  icnariKov.      It  occurs, 
however,  in  Herod,  vn.  191.       46.  See  chap.  IV.  qu.  16.       47.  The 
title,  vlog  Qeov,  was  applied  by  the  Jews  to  their  Messiah  from  Psal. 
ii.  7.     As  companions  of  the  disciples,  the  mariners,  even  though 
Pagans,  would  employ  the  term  in  the  sense  which  they  attached  to 
it;  and  that  nothing  short  of  Divinity  was  implied  in  it,  is  clear 
from  Matt.  xvi.  16.  xxvi.  63.  and  elsewhere.     Here  too  the  use  of 
the  adverb  d\i]6ujg  put  the  matter  beyond  doubt.       48.  According 
to  Josephus  (B.  J.  in.  98.)  the  land  of  Gennesareth  extended  thirty 
stadia  along  the  shore  of  the  lake ;  and  it  was  twenty  stadia  in  breadth. 
It  is  called  Chinnereth  in  Numb,  xxxiv.  11.     The  district  included 
Capernaum,  whither  Jesus  was  now  going.       49.  See  chaps.  II.  qu. 
48.  in.  qu.  26.  iv.  qu.  71.       50.  See  chap.  ix.  qu.  31. 

O 


146  CHAPTER   XV. 


CHAPTER     XV. 

Vv.  I — IX.  1.  Explain  and  illustrate  the  expression 
ol  d-rrd  'lepoffoXvfxwv  ypafjifxareig,  and  mark  the  difference 
produced   by  the  insertion  or   omission  of  the   article. 

2.  Exemplify  the  sense  in  which  7rapa<Wie  is  here  used. 

3.  What,  and  wherein  collected,  were  the  Traditions  of 
the  Elders  ?  4.  Does  Josephus  mention  them  ?  5.  In 
what  estimation  were  they  held  by  the  people  ?  6.  Did 
they  contain  any  express  injunction  with  respect  to  eating 
with  unwashen  hands ;  and  upon  what  may  the  tradition 
have  been  grounded?  7.  Was  the  prohibition  univer- 
sally observed  ?  8.  What  is  the  import  of  the  phrase 
uprov  iadUiv  ?  9.  Point  out  and  confirm  the  full 
meaning  of  the  words  tl^v  and  KixKoXoyeiv,  and  give 
references  to  the  passages  upon  which  our  Lord  builds 
his  assertion.  10.  What  is  the  force  of  the  expression 
Oavaro)  reXevravl  11.  What  is  the  Hebrew  word 
which  is  here  rendered  by  Zibpov,  and  what  notion  had 
the  Scribes  attached  to  it?  12.  Illustrate  the  phrase 
ek  tivoq  (b^eXeladai  ti,  and  explain  the  manner  in  which 
the  sense  is  to  be  completed.  13.  Mark  the  difference 
between  evToXr)  and  'ivraX^a  in  the  New  Testament ;  and 
the  sense  in  which  the  latter  always  occurs.  14.  Is 
there  any  remarkable  various  reading  in  the  prophecy 
here  cited;  and  how  may  it  be  accounted  for?  15. 
How  is  the  prediction  applied  by  the  Evangelist  ? 

Vv.  I — IX.  1.  ol  dxo  'lep.  ypap,.  Mark  (vii.  1.)  adds  e\96vreQ. 
The  expression,  however,  of  itself  sufficiently  indicates  the  country 
or  abode  of  the  persons  in  question ;  as  in  Judg.  xii.  8.  'Afiaioadv 
and  BrjQXeep,.   Matt.  ii.  1.  fidyoi  diro  dvaroXuiv.     Compare  Matt. 


CHAPTER    XV.  147 

xxi.  11.  xxvii.  57.  Luke  xxiii.  51.  John  i.  45.  xi.  1.  Acts  vi.  9.  xvii. 
13.  Heb.  viii.  24.  So  Pind.  01.  X.  84.  diro  Mavriveag  'Ea/xog. 
Polyb.  V.  86.  10.  irpog  tovq  diro  rrjg  'AXe^avSpiag  ficMJiXe'ig. 
Liv.  i.  50.  Tarnus  ab  Aricia.  Virg.  Georg.  in.  1.  Pastor  ab 
Amphryso.  Probably  the  article  should  be  cancelled,  as  it  is 
omitted  in  some  mss.  In  that  case,  some  Scribes  and  Pharisees 
only;  otherwise  the  great  body  of  them,  are  intended.  2.  Hesy- 
chius  explains  the  word  Trapdlovig,  as  here  employed,  by  qypafyog 
SiSafTKaXia.  Such  were  the  toy  para  of  the  Greek  Philosophers; 
and  thus  we  have  in  iElian.H.  An.  n.  10.  ud9t]ua  7rai?i  e/c  irarpog 
7rapado9ev.  3.  See  Introd.  qq.  75 — 79.  4.  Of  these  Traditions 
Josephus  thus  speaks  (Ant.  xin.  10.  6.): — vopiua  iroWd  riva 
7rapeEo<rav  ry  drjptij  ol  4>apicrn7oi  e'/c  7rarepojv  diadoxijg,  direp 
oy'»c  dvayeypaiTTai  ev  rdig  MwiiWwc.  vouoig.  5.  By  the  people 
these  traditions  were  regarded  with  an  almost  superstitious  reve- 
rence :  being  taught  by  their  doctors  that — the  words  of  the  Scribes 
were  more  lovely  than  the  words  of  the  Law,  and  more  weighty  than 
those  of  the  prophets.  6.  Among  maxims  relating  to  the  washing 
of  hands,  there  was  one  which  asserted  that  he,  who  ate  bread  with 
unwashed  hands,  was  as  bad  as  if  he  lay  with  a  harlot :  and  Rabbi 
'■.  Akiba,  being  in  prison,  and  not  having  water  sufficient  both  to  drink 
and  to  wash  his  hands,  did  the  latter  ;  preferring,  as  he  said,  to  die 
of  thirst  rather  than  violate  the  tradition  of  the  Elders.  It  is 
probable  that  these  extravagancies  arose  out  of  those  injunctions  to 
personal  cleanliness,  which  Moses  insisted  upon  as  significant  of 
mental  purity.  7.  There  were  some  things  however,  as  fruit  for 
instance,  which  the  Jews  did  not  scruple  to  eat  with  unwashen 
hands.  8.  The  phrase  dprov  eaQleiv  means  indeed  generally, 
to  take  a  meal.  Seel  Sam.  xx.~34.  Mark  iii.  20.  John  xiii.  18.  9.  In 
the  verb  npav  are  included  the  ideas  of  assistance  and  support ;  and 
the  Jewish  canons  bound  a  son  to  supply  his  father  with  meat,  drink, 
and  clothing,  and  to  care  for  his  infirmities.  Hence  Theophylact 
explains  riuav  by  evepyereiv.  Thus  also  KcacoXoyelv  implies  neglect 
as  well  as  reproach.  For  the  full  import  of  the  precept,  see  Exod. 
xx.  12.  xxi.  16.  Deut.  xv.  4.  xxi.  18.  xxvii.  16.  Prov.  xx.  20.  Ezek. 
xxii.  7.  Ecclus.  iii.  8.  10.  See  chap.  xiii.  qu.  22.  11.  For  Siopov, 
Mark  (vii.  11.)  has  the  Hebrew  word  Corban ;  and  the  notion 
attached  by  the  Scribes  to  the  expression  dupov  eorw,  or  Let  it  be 
Corban,  was  this  : — If  a  man,  to  avoid  supporting  his  parents  or  any 
other  duty,  devoted  the  means  of  doing  it  to  God;  and  that  not 
really,  but  merely  by  an  unmeaning  vow ;  it  was  deemed  a  violation 
of  God's  law  to  apply  the  property  so  dedicated  to  the  use  against 


148  CHAPTER    XV. 

which  the  vow  was  made.  12.  The  phrase  eK  tivoq  wfyekeioQai  n 
is  found  in  the  best  writers.  Thus  iEsch.  Prom.  229.  roiad'  e'£ 
efiov  'O  nov  Qe&v  Tvpavvog  lotpeXrjfxevog.  Compare  Thucyd.  vm. 
96.  Arrian.  Epict.  u.  21.  From  similar  forms  in  the  Jewish 
writings,  the  sense  may  be  thus  completed,  Be  the  thing  Co?'ban, 
wherein  thou  might  est  be  benefitted  by  me !  13.  In  the  New 
Testament,  evroKai  are  God's  commandments ;  ivrdXfiaTa,  those 
of  men  ;  and  the  latter  word  occurs  only  in  a  bad  sense.  Compare 
Mark  vii.  7.  Col.  ii.  22.  14.  Many  mss.,  versions,  and  Fathers, 
omit  the  words  e'yy<£ei  \ioi  and  rip  ordjuon  avriov  icai,  which, 
as  they  are  also  omitted  by  St.  Mark,  may  possibly  have  been  added, 
without  authority,  from  the  text  of  Isai.  xxix.  13.  15.  It  does 
(0  not  appear  that  Isaiah  actually  prophesied  thus  respecting  the  Jews 
in  the  time  of  Christ ;  but  that  the  Evangelist  compares  them  with 
those  hypocrites  whom  the  prophet  described. 

Vv.  X — XX.  16.  Why  was  the  distinction  between 
clean  and  unclean  meats  originally  ordained  ;  and  is  our 
Lord's  declaration  to  be  understood  as  a  removal  of  the 
distinction  ?  17.  Give  the  derivation,  with  the  primary 
and  applied  meanings,  of  the  verb  koivovv.  18.  Is  the 
(f_  article  before  av8pio7rov  indispensjble  ?  19.  Explain 
and  illustrate  the  sense  in  which  tyvreia  is  here  used; 
point  out  the  nature  of  the  expression  odnyol  rvtyXoi  ; 
quote  a  similar  proverb  from  Horace ;  and  shew  the 
purport  of  our  Lord's  admonition.  20.  How  is  7rctpa- 
(3o\ri  here  used  ?  21.  What  meaning  do  you  give  to 
dkfjiriv,  and  how  do  you  obtain  it  ?  22.  Is  dtyedpwv  a 
word  of  common  occurrence;  and  what  is  its  signifi- 
cation ? 

Vv.  X — XX.  16.  The  distinction  between  things  clean  and  un- 
clean was  originally  designed  to  prevent  all  intercourse  between  the 
Israelites  and  their  idolatrous  neighbours,  and,  generally,  to  mark 
the  danger  of  familiar  communication  with  the  wicked.  Our  Lord 
did  not  mean  at  once  to  overthrow  the  distinction  ;  but  to  explain  it 
as  a  matter  of  merely  formal,  and  consequently  temporary,  observ- 
ance.    17.  From  koivoq,  the  verb  koivovv  signifies  to  make  common  ; 


CHAPTER    XV.  149 

and  thence,  to  pollute  or  defile.  Hesych.  koivoq'  aKcWaprog,  /3£eXvic- 
rog.  Compare  Acts  x.  14.  xi.  8.  xxi.  28.  Heb.  ix.  13.  It  is  used  in 
the  same  sense  by  Philo.  18.  The  article  is  here  necessary  before 
avQpuTrov,  npon  the  same  principle  that,  in  a  case  of  regimen,  to 
crofia  dvOpwTTov  would  not  be  admissible.  19.  Properly  tpvreia 
is  the  act  of  planting  ;  but  here,  the  plant  itself ;  nor  is  it  unusual 
to  compare  the  mind  to  a  field,  and  the  instruction,  which  it  re- 
ceives, to  seeds  or  plants.  See  Plutarch  de  Educat.  sub  init. 
Hence  rv(p\oi  odnyoi  are  instructors  whose  mental  blindness  renders 
their  teaching  vain  or  mischievous.  The  expression  is  proverbial.  Thus 
Hor.  Epist.  i.  17.  4.  Ut  si  ccecus  iter  monstrare  velit.  Our  Lord's 
admonition,  therefore,  was  to  this  effect : — Heed  not  the  Pharisees  : 
their  doctrines  are  corrupt ;  and  their  teaching  will  ruin  both  them- 
selves and  others.  20.  The  word  7rapa(3o\i}  here  denotes  a  maxim; 
and  refers   to   the  declaration  in  v.   10.        See  chap.  xiii.  qu.  5. 

21.  Render  aK/jiijv,  yet.  With  the  ellipsis  supplied,  it  would  be 
kot'  ok^iijv  xpovov.  Hesych.  dicfxtjv  ert.  Compare  Xen.  Anab. 
iv.   3.  20.  Polyb.  I.  13.   12.  v.  18.  5.  Joseph.  Ant.  xvu.   11.  5. 

22.  By  aQedpuiv  is  clearly  meant  a  sewer  or  cess-pool.     The  word  is    V 
found  in  no  other  writers. 

Vv.  XXI— XXVIII.  23.  From  whence  did  Jesus 
now  depart ;  and  what  may  have  been  his  motive  in 
going  towards  Tyre  and  Sidon  ?  24.  What  was  the 
situation  and  character  of  these  cities  ?  25.  Give  the 
designations  applied  to  this  woman  of  Canaan  by  St. 
Mark,  and  shew  their  propriety.  26.  Being  a  heathen, 
how  is  it  that  she  addressed  our  Lord  as  the  Son  of 
David?  27.  Account  for  our  Lord's  apparent  harsh- 
ness on  this  occasion ;  and  point  out  the  important 
objects  which  the  miracle  was  calculated  to  ^answer. 
28.  How  does  St.  Paul  designate  Christ,  with  reference 
to  his  personal  ministry  ?  29.  Do  you  understand  the 
Apostle's  words,  airoWvaov  avr))v,  as  a  request  to  send 
away  the  woman  without  relief?  30.  Shew  the  origin 
of  the  expression  7rpo/3ara  aVoAwXoYa,  and  account  for  the 
omission  of  the  article  before  oIkov  'Io-oa^X.       31.    Is  it 

o2 


150  CHAPTER   XV. 

to  be  supposed  that  our  Lord  applied  the  word  Kwdpta 
to  the  Gentiles,  as  a  term  of  reproach  ?  32.  Illustrate 
the  words  to.  mivdpia  io-dlei  k.  r.  X.  33.  In  what 
manner  was  the  faith  of  this  woman  particularly  evinced  ? 

Vv.  XXI — XXVIII.  23.  Jesus  was  now  leaving  the  country  of 
Gennesareth  (Matt.  xiv.  34.).  He  went  into  the  neighbourhood  of 
Tyre  and  Sidon  with  a  view  to  conceal  himself  (Mark  vii.  21.), 
probably  from  Herod.  24.  Tyre  and  Sidon  were  cities  of  Phoe- 
nicia, or  rather  of  Syro-Phcenicia,  on  the  sea-coast  of  the  Mediter- 
ranean. The  inhabitants  were  descended  from  the  antient  Canajan- 
ites ;  and  the  Israelites  of  the  tribe  of  Asher,  to  whom  the  country 
was  assigned,  were  never  able  to  drive  them  out.  Of  their  character, 
see  chap.  xi.  qu.  34.  25.  St.  Mark  (vii.  26.)  calls  the  woman  'E\X?j- 
vig,  ^vpofyoiviGGa  t<£  yevei.  The  former  term  is  probably  a  general 
appellation  for  a  Gentile ;  as  mankind  at  large  are  divided  into  Jews 
and  Greeks  in  Rom.  i.  16.  ii.  9.  As  to  the  latter,  it  has  been  already 
explained  to  be  equivalent^with  the  epithet  Xavavaia,  employed  by 
St.  Matthew.  26.  Though  the  woman  was  a  heathen,  she  might 
have  been  informed  that  Christ  was  called  the  Son  of  David  as  the 
expected  Messiah  of  the  Jews;  and,  without  being  a  proselyte,  as 
some  have  supposed,  she  might  apply  the  title  to  him  from  a  feeling 
of  respect.  27.  Our  Lord's  apparent  harshness  to  this  woman,  so 
contrary  to  his  usual  meek  and  benevolent  demeanour,  was  partly  de- 
signed to  elicit  the  proof  of  her  extraordinary  faith  for  the  edification 
of  the  bystanders,  and  partly  to  attract  especial  attention  to  a  miracle 
of  more  than  common  importance.  Though  the  lost  sheep  of  the 
house  of  Israel  were  the  first  object  of  his  mission,  he  was  now  about 
to  give  a  pledge  that  the  Gentiles  were  not  without  the  pale  of  his 
mercy,  and  would  eventually  be  included  in  the  effects  of  his  atone- 
ment. 28.  From  the  fact  that  the  personal  ministry  of  Christ  was 
confined  to  the  Jews,  St.  Paul  (Rom.  xv.  8.)  calls  him  the  minister 
of  the  circumcisioji.  29.  From  our  Saviour's  reply  to  his  Apostles, 
which  is  in  the  nature  of  an  excuse  for  his  backwardness  in  granting 
her  request,  it  is  clear  that  they  did  not  propose  her  dismissal  with- 
out relief.  30.  Of  the  expression  7rp6fiaTa  diroXuikoTa,  see  chap. 
IX.  qu.  52.  According  to  correct  Greek  usage,  the  article  would 
have  been  prefixed  to  o'Ikov,  as  in  Heb.  viii.  8.  But  the  Hebrew 
idiom  would  reject  the  article;  or,  it  may  be  that  oIkoq  'I<rpai]\ 
may  be  regarded  as  a  single  proper  name.  31.  As  the  Jews  called 
the  heathen  dogs,  our  Lord  probably  adopted  the  term  to  mark  by 


CHAPTER   XV.  151 

his  manner  the  impropriety  of  its  application.  At  all  events  he 
would  never  have  used  it  as  a  term  of  reproach.  32.  The  words 
ra  Kvvdput  ecrQiei  k.  t.  X.  are  in  a  manner  proverbial ;  and  expres- 
sive of  that  kindness  with  which  dogs  are  accustomed  to  be  treated. 
Euripides  ap.  Athen.  in.  97.  vofioq  di  \ei\pav'  e/c/3a'XXeiv  Kvcri. 
Philostr.  V.  Apoll.  I.  19.  rote  Kvai  toIq  criTovfidvoig  rd  iKir'nrTovra 
Trjg  caiTog.  33.  The  faith  and  confidence  of  the  woman  were 
evinced  by  her  deep  humility  and  persevering  entreaty,  without  any 
encouragement  to  hope,  and  after  so  many  rejections  of  her  suit. 

Vv.  XXIX— XXXIX.  34.  What  is  the  meaning  of 
the  adjective  kvXXoqI  35.  What  is  implied  in  the 
omission  of  the  article  before  this,  and  the  other  adjectives 
with  which  it  is  joined  ?  36.  Do  you  suppose  that  the 
multitude  had  been  entirely  without  food  ?  37. 
Explain  the  word  o-rrvpie.,  as  distinguished  from  Kotyivoe. 
38.  Where  was  Magdala;  and  how  do  you  reconcile  the 
statement  of  St.  Matthew,  respecting  the  place  to 
which  Christ  now  went,  with  that  of  St.  Mark  ? 

Vv.  XXIX— XXXIX.  34.  The  adjective  kvWoq  signifies  one  ic?io 
has  lost  a  limb ;  and  thus  it  is  opposed  to  vyujg.  Compare  Matt. 
xviii.  8.  Arist.  Eq.  1091.  35.  From  the  omission  of  the  article,  it 
appears  that  only  some  individuals  of  each  class  are  intended.  36. 
It  is  not  necessary  to  suppose  that  the  multitude  had  been  altogether 
without  food ;  but  that  they  had  had  but  a  scanty  supply,  which  at 
length  entirely  failed.  37.  The  <nrvplg  seems  to  have  been  a  basket 
used  for  carrying  provisions,  though  different  from  the  cophinns. 
Arrian.  Diss.  iv.  10.  airvp'iai  Senrveiv.  Compare  Herod,  v.  16. 
Probably  it  was  the  same  as  the  Roman  sportzda.  38.  Magdala 
was  a  small  town  on  the  eastern  side  of  the  sea  of  Galilee.  It  was 
doubtless  contiguous  to  DalmanutJia,  into  the  neighbourhood  of 
which,  according  to  Mark  (viii.  10.),  Christ  now  went.  The  Evange- 
lists do  not  say  that  he  visited  either  town,  but  only  the  parts  adja- 
cent. 


152  CHAPTER    XVI. 


CHAPTER     XVI. 

Vv.  I — IV.  1.  What  is  implied  in  the  word  ireipd- 
£ovtiq  ?  2.  What  was  the  arif.ie~iov  U  tou  ovpavov  which 
our  Lord  was  expected  to  furnish?  3.  What  is  the 
derivation  and  meaning  of  the  word  evlia ;  and  how  is 
the  ellipsis  to  be  supplied?  4.  In  what  sense  is 
ovpavoQ  here  used ;  and  are  the  same  indications  of  fair 
and  foul  weather  recognised  by  profane  writers  ?  5. 
Explain  and  illustrate  the  import  of  the  verb  errvyvd'Cttv. 
6.  What  is  the  meaning  of  the  word  vttokplt^q  ;  and  how 
does  Euthymius  explain  it  in  this  place?  7.  Is  Tvpoaunrov 
tou  ovpavov  a  usual  expression  ?  8.  What  is  the  Scrip- 
tural sense  of  ol  Kaipol ;  and  what  is  to  be  understood  in 
this  place?  9.  What  was  the  sign  of  Jonah;  and 
when  and  how  was  it  furnished  ? 

Vv.  I — IV.  1.  The  word  7reipdZ,ovTeg  implies  a  wish  to 
make  trial  of  Christ's  power,  in  the  hope  that  he  might  fail  in  the 
attempt  to  furnish  the  required  sign,  and  lay  himself  open  to  a  charge 
of  imposture.  2.  See  chap.  xii.  qu.  56.  3.  The  noun  evdia  is 
derived  from  the  adverb  ev  and  Aig  Jupiter,  who  ruled  the  air  or 
sky ;  and  thence  the  grammarians  explain  it  by  ij  evaep'ia,  or  i]  dvev 
dvepoiv  jjf-iepa.  To  complete  the  sense,  avpiov  earai  must  be 
supplied.  4.  Here  ovpavog  denotes  the  cloudy  regions;  as  in  Xen. 
Anab.  iv.  22.  iidwp  tto\v  i]v  eK  ovpavov.  We  meet  with  the  same 
meteorological  indications  in  Plin.  N.  H.  xvm.  35.  Si  circa  occi- 
dentem  rubescunt  nubes,  serenitateni  futura  diei  spondent : — quod 
si  in  exortu  Jiet,  ita  ut  rubescant  nubes,  maxima  ostenditur  tem- 
pestas.  Compare  also  Arat.  Phsenom.  837,  858.  Arist.  Meteor.  1. 11. 
Virg.  Georg.  i.  441,  453.  5.  Properly  o-rvyvd'Ceiv  indicates  sadness 
of  countenance  induced  bu  grief;  and  thence,  as  applied  to  the 
atmosphere,  it  signifies  to  ]x>ur.  Thus  arvy v6rr\g  is  used  in  Polyb. 
iv.  21.  1.  In  like  manner  we  find  cozli  tristitia  and  triste  coelum  in 
Plin.  N.  H.  ii.  6.  Tibul.  El.  I.  2.  49.  6.  Of  the  word  vyroicpiTije., 
see  chap.  vi.  qu.  5.     Euthymius  says  that  it  is  here  applied  to  the 


CHAPTER   XVI.  153 

I  Pharisees,  oil  p.6vov  tog  a\\a  fiev  Xeyovrag  dXXa  ce  (ppovovvrag, 
dXXd  teal  oig  Sokovvtciq  piv  aocpovg,  ovrag  t>e  daofpovg.  7.  The 
expression  Trpocru-jrov  ovpavov  is  not  uncommon.  Thus  also  we 
ha\e  fades  cceli  in  Plin.  N.  H.  vi.  21.  8.  In  Scripture  phraseology 
oi  icaipoi  are  set  times  appointed  by  God.  See  Dan.  vii.  22.  viii.  19. 
Ephes.  i.  10.  1  Thess.  v.  1.  Here  the  times  of  the  Messiah  are 
clearly  meant.      9.  See  chap.  xn.  qu.  58. 

Vv.  V — XII.  10.  f/'c  ro  nipav.  Whither  did  they 
now  go?  11.  Did  the  disciples  take  no  bread  with 
them  ?  12.  What  is  the  sense  in  which  '(vpn  is  com- 
monly used  metaphorically  in  the  New  Testament ;  and 
how  is  it  here  applied?  13.  What  may  have  caused 
the  misconception  of  the  disciples  as  to  the  object  of  our 
Lord's  admonition  ?  14.  In  what  respects  are  erroneous 
doctrines  like  leaven!  15.  Point  out  the  exactness 
with  which  the  two  miracles  of  feeding  the  5000  and 
4000  respectively,  are  distinguished. 

Vv.  V — XII.  10.  The  conversation  with  the  Scribes  and  Pharisees 
had  taken  place  on  the  eastern  side  of  the  sea  of  Galilee ;  so  that 
he  now  crossed  again  to  the  west.  11.  Since  it  appears  from  St. 
Mark  (viii.  14.)  that  the  disciples  had  one  loaf  with  them,  it  is 
merely  to  be  understood  that  they  had  not  brought  a  sufficient 
supply.  12.  By  leaven,  in  a  metaphorical  sense,  the  Jews  generally 
understood  evil  affections;  and  such  also  is  the  signification  which 
it  generally  bears  in  Scripture.  Compare  Luke  xii.  1.  1  Cor.  v.  8. 
Here  however  Zvfx?)  is  distinctly  explained  by  didaxij,  in  v.  12.  It  is 
so  used  also  in  Gal.  v.  9. ;  and  from  its  quality  of  rapid  diffusion 
through  an  entire  mass,  it  is  applied  in  a  parable  (Matt.  xiii.  33.)  to 
illustrate  the  progress  of  the  Gospel.  13.  It  was  probably  from 
their  mistaking  the  sense  in  which  Christ  used  the  term  that  the 
disciples  construed  his  admonition  into  a  reproof  of  their  negligence, 
which  might  induce  the  necessity  of  purchasing  food  from  heathens 
or  Samaritans.  14.  With  respect  to  the  similarity  between  errone- 
ous doctrines  and  leaven,  it  consists  in  their  apparent  insignificance, 
their  secret  but  effectual  diffusion,  their  difficulty  of  detection,  and 
their  eventual  control  over  all  the  faculties  of  the  mind,  15.  In 
order  to  lay  the  greater  stress  upon  the  double  miracle,  our  Lord  not 


154  CHAPTER    XVI. 

only  recapitulates  the  principal  circumstances  in  each,  but  even 
distinguishes  between  the  different  kinds  of  baskets,  Kotyivoq  and 
(nrvpig,  in  which  the  fragments  remaining  to  the  5000  and  4000  res- 
pectively, were  collected. 

Vv.  XIII — XX.  16.  Mark  the  situation,  and  give  a 
brief  account  of,  Ccesarea  Pkilippi.  17.  How  should 
£\0u)i>  be  here  rendered,  and  why  ?  18.  What  methods 
have  been  proposed  for  rendering  the  question  of  our 
Lord  to  his  disciples ;  and  which  is  to  be  preferred  ? 
19.  Is  it  probable  that  the  text  is  incorrect  ?  20.  Upon 
what  notions  did  the  reply  of  the  disciples  rest ;  and 
which  of  the  Jewish  sects  held  an  opinion  most  in  con_ 
formity  with  such  notions  ?  21.  Was  the  confession  of 
Peter  made  only  in  his  own  name,  or  in  that  of  the  Apos- 
tles generally ;  what  is  its  full  purport ;  and  why  is 
tov  favTOQ  added  ?  22.  What  is  the  import  of  the 
appellation  B«o  'Iwvd ;  and  why  does  our  Lord  address 
Simon  so  emphatically  ?  23.  Explain  and  illustrate 
the  expression  crapt,  kcu  alfxa.  24.  What  seems  to  have 
been  the  nature  of  the  revelation  which  was  made  to 
Simon,  as  intimated  by  Christ?  25.  What  is  the 
import  of  the  name  XVkrpoc, ;  and  for  what  purpose  was  it 
conferred  upon  Simon  ?  26.  Do  the  words  Trirpoq  and 
7rirpa  differ  in  signification ;  and  what  was  the  founda- 
tion upon  which  Christ  built  his  Church  ?  27.  Did 
Christ  upon  this  occasion  give  to  Peter  any  kind  of 
supremacy  above  the  rest  of  the  Apostles  ?  28.  What 
is  the  meaning  of  the  expression  7rv\cu  QZov  ;  and  what  is 
the  import  of  our  Lord's  declaration  ?  29.  Explain 
what  is  meant  by  the  keys  of  the  kingdom  of  heaven ;  and 
how  they  were  to  be  employed  by  St.  Peter  ?  30.  Is 
the  power  of  the  keys  connected  with  the  power  of  bind- 


CHAPTER  XVI.  155 

ing  and  loosing ;  what  is  implied  in  the  latter ;  and  was 
it  confined  to  Peter  alone?  31.  How  long,  and  for 
what  purpose,  were  the  disciples  restrained  from  declar- 
ing that  their  master  was  the  Christ  ? 

Vv.  XIII— XX.  16.  CcBsarea  Philippi,  situated  in  the  northern 
extremity  of  Judaea,  on  the  borders  of  the  tribes  of  Dan  and  Naph- 
tali,  was  antiently  called  Lesheim  or  Laish  (Josh.  xix.  47.  Judg. 
xviii.  27.),  afterwards  Pancas  (Plin.  iv.  II.  V.  15.),  and  eventually 
named  in  honour  of  Tiberius  Ca>sar,  after  it  had  been  enlarged  and 
embellished  by  Philip  the  Tetrarch.  Thus  also  it  was  distinguished 
from  another  Ccesarea,  on  the  coast  of  the  Mediterranean,  mentioned 
in  Acts  x.  1.  17.  As  St.  Mark  (viii.  27.)  says  that  Christ  held  this  I 
conversation  with  his  disciples  on  the  way  to  Ccesarea,  eXOwv  should 
be  rendered  as  he  was  going.  18.  Some  render  our  Lord's  question 
by  a  double  interrogative,  Whom  do  men  say  that  I  am  ?  The  son 
of  man  ?  Others,  Whom  do  men  say  that  I,  the  son  of  man,  am  ? 
The  latter  method  is  clearly  preferable,  inasmuch  as  the  Son  of  Man 
is  a  title  which  is  applied  to  Christ  exclusively  by  himself.  19.  It  j 
seems  probable,  however,  that  the  pronoun  ue  is  an  interpolation 
from  Mark  viii.  27.  Luke  ix.  18.  Both  these  Evangelists  omit  tov 
vlov  tov  dvOpwrrov.  20.  The  reply  of  the  disciples  was  in  accord- 
ance with  the  prevailing  opinion  that  one  of  the  antient  prophets 
would  rise  from  the  dead  about  the  time  of  the  Messiah's  appear- 
ance ;  and  Elias  or  Jeremiah  were  the  individuals  more  generally 
expected.  The  notion  was  probably  confirmed  by  Jerem.  i.  5.  10. 
See  also  chap.  xi.  qu.  23.  chap.  xiv.  qu.  5.  Their  belief  in  the 
doctrine  of  the  Metempsychosis  -would  render  the  Pharisees  more 
especially  favourable  to  such  an  opinion.  21.  Though  Peter,  with 
his  characteristic  forwardness,  was  the  speaker  upon  this  occasion,  it 
is  manifest  that  he  made  a  confession  of  faith,  in  which  all  the 
Apostles  concurred.  Hence  Chrysostom  calls  him  the  mouth  of  the 
Apostles  ;  and  observes  that,  though  all  were  questioned,  he  alone 
answered,  or  rather  anticipated  their  reply.  In  this  confession  he  de- 
clares their  unanimous  conviction  not  only  of  the  Messiahship  of  Jesus, 
but  of  his  divinity  as  the  Son  of  God ;  and  by  adding  the  words  tov 
ZuivTog,  in  order  to  distinguish  the  God  of  the  Jews  from  the  idols 
of  the  Gentiles,  he  rendered  his  confession  more  emphatic  and  com- 
plete. 22.  See  chap.  x.  qu.  11.  It  seems  to  have  been  usual  to 
mention  the  old  name  on  bestowing  a  new  one  (Gen.  xvii.  5.  xxxii. 
28.) ;  and  our  Lord  doubtless  gave  all  the  names  in  full,  in  order 


156  CHAPTER    XVI. 

to  make  his  address  more  solemn  and  impressive.  23.  The  phrase 
<rdp£  teal  al/xa,  indicating  man  by  his  component  parts,  is  a  He- 
braism frequently  found  in  the  Jewish  writings,  though  not  in  the 
Old  Testament.  In  the  New  Testament  it  occurs  in  Gal.  i.  16. 
Eph.  vi.  12.  Heb.  ii.  14.  See  also  Ecclus.  xiv.  18.  Wisd.  vii.  1,  2. 
24.  There  is  no  reason  to  suppose  that  Peter  was  favoured  with  a 
special  revelation  of  Christ's  divinity,  beyond  what  had  been  re- 
vealed to  Nathaniel  (John  i.  51.)  and  the  other  Apostles.  It  was 
doubtless  the  result  of  a  rational  conviction  produced  by  the  words 
and  works  of  Christ ;  and  thus  our  Lord  continually  appealed  to  his 
miracles  as  a  sufficient  evidence  of  his  divine  power.  See  John 
v.  36,  37.  viii.  18.  x.  25.  38.  xiv.  11.  25.  The  name  Tlerpog,  of 
which  the  Syriac  synonym  is  Cephas  (John  i.  42.),  signifies  a.  rock  or 
stone ;  and  it  was  doubtless  conferred  upon  Simon  as  indicative  of 
the  zeal  and  firmness  with  which  he  was  destined  to  stand  forward  in 
defence  of  the  Gospel.  26.  There  is  little,  if  any,  difference  of  I 
signification  in  the  nouns  irerpoe,  and  nerpa.  It  should  seem 
therefore  from  the  change  of  the  word,  that  our  Lord  intended  to 
designate,  not  Peter  himself,  but  the  confession  which  he  had  just 
made  in  the  name  of  the  Apostles,  as  the  foundation  upon  which  he 
would  build  his  Church.  27.  At  all  events  our  Lord  intended  to 
give  no  supremacy  to  St.  Peter  above  the  rest  of  the  Apostles ;  for 
St.  Paul  was  not  a  whit  behind  him  in  the  work  of  the  Gospel.  See 
also  chap.  x.  qu.  7.  28.  Both  sacred  and  profane  writers  employ 
the  expression  vrvXai  (idov  to  signify  death,  regarded  as  the  entrance 
into  Hades.  Compare  Psal.  ix.  13.  cvi.  18.  Isai.  xxxviii.  10.  Wisd. 
xvi.  13.  Horn.  II.  E.  646.  Theogn.  v.  427.  Eur.  Hec.  1.  Ovid.  Met. 
I.  002.  Christ  therefore  meant  that  his  Church  should  endure  till 
the  end  of  time.  29.  A  hey  is  the  means  of  admission  into  a  house ; 
and  in  giving  to  Peter  the  keys  of  the  kingdom  of  heaven,  his  divine 
master  intimated  that  he  would  be  the  first  to  open  the  Gospel 
kingdom  both  to  the  Jewish  and  Gentile  world.  This  he  accord- 
ingly did  (Acts  ii.  41.  x.  45.) ;  and  in  this  sense  he  seems  himself  to 
apply  our  Lord's  declaration  in  Acts  xv.  7.  30.  It  does  not  appear 
that  the  power  of  the  keys  is  connected  with  that  of  binding  and 
loosing  ;  and,  from  the  fact  that  in  the  Talmud  to  bind  and  to  loose 
respectively  mean  to  prohibit  and  to  permit,  the  authority  conveyed 
in  these  terms  seems  to  be  that  of  abrogating  or  retaining  such  parts  of 
the  Mosaic  ceremonial  Law  as  the  exigencies  of  the  Gospel  might  re- 
quire. At  the  same  time  the  power  was  afterwards  extended  (John 
xx.  23.)  to  the  retention  and  remission  of  sins.  It  was  not  however 
confined  to  Peter,  but  delivered  in  the  same  terms  (Matt,  xviii.  18.) 


CHAPTER    XVI.  157 

to  all  the  Apostles ;  so  that  even  regarding  the  hey  as  an  emblem  of 
power,  and  the  two  branches  of  spiritual  authority  united,  it  augurs 
no  superior  dignity  in  Peter  as  the  head  of  the  Apostolic  college. 
31.  The  disciples  were  forbidden  to  make  known  their  master  as  the 
Messiah  till  after  his  resurrection.  Compare  Matt.  xvii.  9.  A 
premature  declaration  might  have  had  the  appearance  of  collusion 
afterwards.  It  would  also  have  raised  a  sedition  in  his  favour  among 
the  people,  whose  disappointed  hopes  of  a  temporal  kingdom  would 
thus  have  rendered  them  even  more  bitter  against  himself  and  his 
followers. 

Vv.  XX— XXIII.  32.  With  what  view  did  our 
Lord  now  begin  to  forewarn  the  disciples  of  his  ap- 
proaching death ;  and  did  he  repeat  the  warning  fre- 
quently ?  33.  State  the  capacities  in  which  the  parties 
here  mentioned  acted ;  and  mention  any  different  senses 
in  which  any  of  the  three  terms  are  used  in  the  New 
Testament.  34.  How  is  y\plaro  iiriTifx^v  used  ?  35. 
What  is  the  import  of  the  words  7\cu>c.  uoi ;  and  how  is 
the  ellipsis  to  be  supplied  ?  36.  What  were  the  feel- 
ings with  which  Peter  addressed  Christ  in  these  terms  ? 
37.  How  do  you  understand  the  words  Saram,  and 
(TKai>()a\op ;  and  what  Mere  the  nature  and  the  extent  of 
the  rebuke,  which  our  Lord  passed  upon  Peter's  con- 
duct ?  38.  Explain  and"  illustrate  the  phrase,  typovelv 
ra  TiroQ. 

Vv.  XX— XXIII.  32.  Convinced  of  their  Lord's  Messiahship,  his 
disciples,  cherishing  the  same  hopes  of  national  glory  with  the  rest 
of  their  countrymen,  entertained  expectations  of  personal  aggrandise- 
ment ;  and  therefore  it  was  that,  from  this  time  forward,  he  con- 
stantly urged  upon  them  the  nature  of  his  office,  and  repeatedly 
foretold  his  approaching  sufferings  and  death.  See  Matt.  xvii.  22. 
xx.  18.  xxvi.  2.  33.  See  Introd.  qq.  72,  73.  Chap.  xiii.  qu.  62. 
34.  See  chap.  IV.  qu.  55.  35.  The  expression  VXew'c  ooi  is  used 
frequently  by  the  lxx.  for  a  Hebrew  form  of  deprecation,  which  is 
elsewhere  rendered  by  fiij  yivoiro,  God  forbid!  Compare  2  Sam. 
xx.  20.  1  Chron.  xi.  19.     In  full  the  phrase  would  be,  'iXeuig  ooi  6 

P 


158  CHAPTER    XVI. 

Beog  Jhajxeygj,  as  in  Joseph.  Ant.  tii.  11.  8.  36.  It  was  clearly  in 
the  ardour  of  strong  attachment  that  Peter  thus  deprecated  the 
approaching  death  of  his  master.  37.  Hence  our  Lord  cannot  be 
supposed  to  have  applied  to  him  the  terms  Saravdg  and  oicdvdakov 
in  anger.  The  words  simply  mean  respectively  an  adversary  and 
an  impediment ;  and  the  rebuke  extended  only  so  far  as  to  repress  his 
disciple's  wish  to  oppose  the  designs  of  the  Saviour,  and  throw  an 
obstacle  in  the  way  of  his  atonement.  38.  The  phrase  typovelv  rd 
tivoq  signifies  to  side  zoith  any  one.  See  Rom.  viii,  5.  Herod,  vii. 
10-2.   Diod.  Sic.  xiv.  28. 

Vv.  XXIV— XXVIII.  39.  What  is  the  meaning 
of  the  expressions  ok  iff  oj  fxov  kXQiiv,  and  aipeiv  tov  arav- 
pov  ?  40.  Explain  and  illustrate  the  phrase  anapvelffdai 
eav-ov.  41.  What  do  you  understand  by  tvgiiv  ti)v 
\pvxv',  and  the  like  and  opposite  forms  ?  42.  Illus- 
trate the  construction,  ttjv  ^v\riv  ^nfnovadai.  43.  Ex- 
plain the  word  avraX\ay/za.  44.  What  is  meant  by 
tii  c6i,r\  tov  7rarpoc;  and  to  what  coming  does  Christ 
allude  ?  45.  Is  the  same  reference  continued  in  the 
last  verse  of  the  chapter  ?  46.  What  was  the  interval 
between  Christ's  death  and  the  destruction  of  Jerusalem ; 
and  do  you  know  of  any,  to  whom  this  prophecy  of 
Christ  was  delivered,  who  survived  that  event  ?  47. 
Explain  and  illustrate  the  phrase  yeveoQcu  davaTov. 

Vv.  XXIV— XXVIII.     39.  See  chap.  iv.  qu.  60.  Chap.  x.  qu.  63. 

40.  The  phrase  aKapvelaOai  iavrov  implies  to  surrender  oneself, 
soul  and  body,  will  and  affections,  to  God.  It  is  equivalent  to 
rt)v  daefieiav  icai  Tag  Koopitcdg  eKiOvfiiag  dpveioQai,  in  Tit.  ii.  12. 

41.  See  chap.  x.  qq.  64,  65.  The  expression  is  proverbial,  though 
our  Lord  has  principally  a  view  to  the  loss  of  eternal  life.  Compare 
Horn.  II.  i.  401.  Eur.  Hipp.  775.  Herod.  Till.  118.  42.  With 
respect  to  the  construction  of  the  passive  with  an  accusative,  the 
same  syntax  occurs  in  Herod.  Til.  39.  tov  di  evog,  tov  di  izepi- 
e'%eai  /.idXiara,  rijv  \^vxi]v  ^J/juiwVeai.  So  also  Agathias  (Lib.  III.), 
in  a  passage  very  similar  to  the  sacred  text : — t'l  di  Kepdavovfiev 
ctTraaav  ti)v  Hepaida   KpooXapfidvovTeg,  Tag  di  -ipvX^S  e%r]fjuu)- 


CHAPTER    XVII.  159 

uivoi.  43.  The  word  dvrdWayna  signifies  compensation  or 
ransom;  as  in  Ecclus.  vi.  15.  xxvi.  14.  Eur.  Orest.  1155.  Joseph. 
B.  I.  i.  18.  2.  44.  By  tj  ?6%a  tov  TraTpog  is  meant  the  Schechinah, 
or  glorious  manifestation  of  God's  immediate  presence  ;  and  it  is 
plain  our  Lord  is  here  speaking  of  the  manner  in  which  he  will  come 
to  judgment.  45.  From  this  coming  he  turns  to  that  which  is  the 
type  of  it,  at  which  many  then  present  would  still  he  living.  46. 
He  alludes  of  course  to  the  destruction  of  Jerusalem,  which  took 
place  about  40  years  after  his  crucifixion.  John  alone  of  the  Apostles 
is  known  to  have  survived  that  event ;  but  it  is  probable  that  many 
of  those,  who  heard  the  prediction  delivered,  were  witnesses  to  its 
fulfilment.  47.  The  phrase  yeveaOai  Qavdrov,  signifying  to  die, 
is  analogous  to  a  frequent  use  of  the  verb  in  similar  expressions. 
Thus  Soph.  Trach.  1108.  fioxdojv  fivpiwv  eyevad{ir]v.  In  Anthol. 
Gr.  in.  25.  15.  the  expression  itself  occurs;  and  so  Tertull.  c.  *. 
Marcion.  in.  149.  Debita  mortis  gustavit.  -^ 


CHAPTER    XVII. 

Vv.  I — VIII.  1.  How  do  you  reconcile  St. 
Matthew's  date  of  the  Tratisfiguration,  with  that  of 
St.  Luke?  2.  Why  may  Jesus  have  chosen  only 
three  of  his  disciples  to  witness  this  event;  and  wrere 
these  three  distinguished'  by  other  marks  of  his  confi- 
dence ?  3.  What  mountain  is  generally  supposed  to 
have  been  the  scene  of  the  Transfiguration ;  and  is 
there  any  material  objection  to  the  supposition  ?  4. 
What  is  here  implied  in  the  word  fie-cifjioptyovaOai ;  and 
what  is  the  corresponding  expression  employed  by 
St.  Luke  ?  5.  What  seems  to  have  been  the  object  of 
our  Lord's  Transfiguration ;  and  is  it  likely  to  have  been 
a  visionary  transaction  ?  6.  Of  what  were  Moses  and 
Elias  the  representatives ;  and  what  wras  the  subject  of 
their  conversation  with  Christ  ?       7.    Do  any  of   the 


160  CHAPTER    XVII. 

three  disciples,  who  witnessed  the  event,  appeal  to  it 
as  a  proof  of  any  fundamental  doctrine  of  our  religion  ? 
8.  What  seems  to  have  suggested  Peter's  proposal  to 
build  Tabernacles  for  Jesus,  Moses,  and  Elias  ;  and  how 
would  the  sudden  departure  of  the  two  last  affect  his 
views  ?  9.  What  was  the  vetyiXrj  cptoreivri,  which  put  an 
end  to  the  transaction;  and  was  there  any  difference  in  its 
appearance,  and  in  the  voice  which  followed  it,  from 
other  analogous  circumstances  recorded  in  Scripture  ? 

Vv.  I — VIII.  1.  Instead  of  p,e6'  ijpepac,  e£,  Luke  (ix.  28.)  has 
uHrei  n^iepag  oktio.  Independently  of  the  latitude  allowed  by  the 
adverb  wcret,  the  difference  will  easily  be  reconciled  on  the  supposi- 
tion that  the  computation  of  Matthew  was  exclusive  of  the  day  of 
Christ's  discourse  and  the  day  of  the  Transfiguration,  and  that  of 
Luke  inclusive.  A  similar  variation  will  be  found  on  comparing 
Sueton.  Galb.  17.  with  Tacit.  Hist.  i.  29.  2.  Without  noticing 
many  fanciful  reasons  which  have  been  assigned  for  our  Lord's 
taking  only  three  disciples  to  be  witnesses  of  his  Transfiguration,  it  \/\ 
may  be  sufficient  to  observe  that,  as  the  Law  required  only  two  or  j 
three  witnesses  to  establish  a  fact,  he  chose  to  have  only  that  number 
present  at  some  of  the  most  important  events  of  his  life  :  and  the 
same  three  seem  to  have  been  always  selected.  See  chap.  iv.  qu.  63. 
3.  Mount  Tabor  is  traditionally  recorded  to  have  been  the  scene  of 
our  Lord's  Transfiguration.  It  has  been  objected  indeed  that  its 
distance  from  Csesarea  Philippi  was  too  great  to  have  been  traversed 
in  six  days;  but  the  objection  does  not  seem  to  be  valid,  and  it 
appears  from  Mark  ix.  30.  that  Christ,  after  his  last  discourse,  set  out 
through  Galilee  in  that  direction.  4.  Both  in  the  Old  and  New 
Testament,  fiop^i]  denotes  external  shape  or  appearance  (Dan.  v.  10. 
vii.  28.  Mark  xvi.  12.) ;  and  therefore  fieTctfiopcpovaQai  implies  no- 
thing more  than  a  change  in  outward  appearance.  To  this  effect 
S  £7  Luke  (ix.  29.)  affirms  that  to  eldoc.  tov  irpoaixnrov  avrov 
erepov  iyevero.  5.  It  seems  to  have  been  the  object  of  the  Trans- 
figuration to  indicate  the  cessation  of  the  Jewish  and  the  commence- 
ment of  the  Christian  dispensation ;  to  afford  an  additional  proof  of 
Christ's  divinity;  and  to  establish  the  two  great  doctrines  of  a 
resurrection  and  a  future  judgment.  All  the  circumstances  of  the 
narrative  combine  to  prove  that  it  was  a  real,  and  not  a  visionary, 


CHAPTER  XVII.  161 

occurrence.  6.  Moses  and  Elias  appeared  as  the  representatives  of 
the  Law  and  the  Prophets ;  and  the  visible  bodily  presence  of  the 
one  who  had  died  and  the  other  who  had  been  carried  alive  into 
heaven,  would  appropriately  signify  that  the  bodies  both  of  quick 
and  dead  would  be  reserved  for  a  future  life  in  another  state  of  ex- 
istence. The  subject  of  conversation  was  the  approaching  death  of 
Christ  at  Jerusalem  (Luke  ix.  30.)  ;  and  doubtless  set  forth  the 
nature,  cause,  and  consequences,  of  his  atonement,  and  its  necessity 
for  the  redemption  of  mankind.  7.  St.  John  (i.  14.)  and  St.  Peter 
(2  Pet.  i.  16, 17.)  appeal  to  the  Transfiguration  as  an  incontrovertible 
proof  of  the  divinity  of  Christ.  8.  Peter's  proposal  to  build  three 
f  tabernacles  was  doubtless  suggested  by  the  idea  that  Christ  had  now 
,  assumed  his  kingly  office  ;  that  Elias  had  come  according  to  the 
prediction  of  Malachi ;  and  that  he  and  Moses  would  remain  and 
take  part  in  the  Messiah's  kingdom.  Their  immediate  departure 
therefore  would  convince  the  eager  Apostle  that  he  Ttneio  not  what  he 
said  (Luke  ix.  37.);  that  the  Levitical  dispensation  was  at  an  end; 
and  that  the  prophet  like  unto  Moses  (Deut.  xviii.  15.)  had  now 
arrived,  to  whom  alone  they  were  to  hearken.  9.  The  bright  cloud 
was  the  Shechinah,  as  it  appeared  at  the  delivery  of  the  Law  on 
Mount  Sinai ;  but  it  was  not  now  attended  with  awful  thunderings ; 
and  the  voice  which  accompanied  it  was  that  of  the  Father,  ex- 
pressive of  love  and  benevolence,  and  enjoining  obedience  to  the 
Gospel  of  his  Son.  To  see  and  hear  such  sight  and  sound,  however, 
could  not  fill  the  mind  of  the  Apostles  with  awe  ;  and  the  effect  pro- 
duced upon  them  was  similar  to  what  had  occurred  to  others  under 
like  circumstances.  Compare  Gen.  xv.  12.  Isai.  vi.  5.  Ezek.  ii.  1. 
Dan.  x.  8.  Rev.  i.  17. 

Vv.  IX— XIII.  10.  What  was  our  Lord's  motive 
for  charging  his  disciples  not  to  divulge  what  they  had 
seen  till  after  his  resurrection  ?  1 1 .  Is  there  any  cir- 
cumstance not  recorded  by  St.  Matthew,  to  which  they 
might  nevertheless  appeal  in  confirmation  of  their  narra- 
tive of  the  fact  ?  12.  In  what  sense  is  opafia  here 
used,  as  explained  by  the  term  employed  by  St.  Luke  ? 
13.  What  was  the  prevailing  opinion  among  the  Jews 
respecting  the  re-appearance  of  Elias  ;  and  why  were  the 
disciples  led  to  question  Jesus  on  the  subject  ?       14. 

p2 


162  CHAPTER  XVII. 

What  is  the  import  of  the  verb  diroKadto-rdvai ;  and 
in  what  sense  were  the  words  aVomraorJiio'cu  Trdvra 
applied  to  Elias,  as  a  type  of  the  Baptist?  15.  How 
do  you  understand  the  words  ok  tiriyvixiaav  avTov,  and  to 
whom  do  they  refer  ?  16.  Explain  and  illustrate  the 
expression,  kiroinoav  iv  avr(o  oaa  yjdiKnaav. 


Vv.  IX— XIII.  10.  See  chap.  xvi.  qu.  31.  It  may  be  added 
that  an  announcement  of  the  abolition  of  the  Law  was  of  all  things 
most  likely  to  offend  the  prejudices  of  the  Jews,  and  impede  the 
success  of  Christ's  ministry.  1 1 .  There  is,  however,  a  circumstance 
not  mentioned  by  St.  Matthew,  but  recorded  by  St.  Mark  (ix.  15.), 
to  which  the  Apostles  might  appeal  at  any  future  period  in  confirm- 
ation of  the  truth  of  their  statement.  On  his  descent  from  the 
mount  the  people  are  said  to  have  been  greatly  amazed;  and  it  is 
probable  that  the  face  of  Christ  shone  like  that  of  Moses  after  his 
interview  with  God  (Exod.  xxxiv.  10.),  so  as  to  excite  the  admiring 
observation  of  those  who  saw  him.  12.  The  word  opafia  signifies 
any  vision,  sleeping  or  waking  :  but  though  the  disciples  were  asleep 
in  the  early  part  of  the  transaction,  they  were  awake  when  they  saw 
Moses  and  Elias  talking  with  Jesus  (Luke  ix.  32.).  It  is  clear,  there- 
fore, that  the  occurrence  itself  was  not  visionary.  Luke  employs 
the  word  oirratriav.  13.  See  chap.  xi.  qu.  23.  It  was  the  unex- 
pected departure  of  Elias,  which  the  disciples  could  not  reconcile 
with  the  prevailing  opinions,  that  induced  them  to  question  Jesus  on 
the  subject.  14.  The  verb  aVoKaGtoraVcu  signifies  to  restore, 
or  make  whole ;  as  in  Matt.  xii.  13.  Mark  iii.  5.  Luke  vi.  10.  In 
Joseph  Ant.  II.  3.  8.  it  is  applied  to  the  restoration  of  the  Jewish 
state  after  the  Babylonish  captivity;  and  somewhat  similarly,  in 
this  place,  to  that  great  spiritual  reformation  effected  by  the  Bap- 
tist's preaching.     See  Mai.  iv.  5,  6.  Matt.  iii.  1 — 7.  Luke  iii.  3.  sqq. 

15.  The  words  owk  eireyvoxjav  avrov,  they  did  not  recognise  him, 
refer  to  the  Jewish  rulers  and  Herod,  who,  though  there  were  many 
who  heard  him  gladly,  rejected  his  warnings,  and  put  him  to  death. 

16.  The  phrase  iroieiv  iv  avr<£  is  a  Hebraism.  Compare  Gen.  xl. 
14.  Dan.  xi.  7.  lxx.  In  Mark  ix.  13.  the  preposition  is  omitted. 
Of  the  euphemism  comprised  in  oaa  ijOeXnaav,  there  is  a  similar 
example  in  Xen.  Cyrop.  n.  4.  19.  derog  tov  Xayw  dweveyicujv 
i%prJTo  Ty  dypa  o  rt  i)9e\ev. 


CHAPTER    XVII.  163 

Vv.  XIV — XXI.  17.  Is  the  verb  yovvTreTeiv  always 
followed  by  a  dative  ?  18.  Describe  from  the  antient 
medical  writers  the  disease  indicated  by  the  verb  (reXnvta- 
£erai.  19.  Was  the  sufferer  an  only  son?  20.  Ex- 
plain and  illustrate  the  sense  in  which  Itearpafijiiyoc,  is 
here   used.        21.  To  whom   is  the  reproof  addressed? 

22.  To  what  antecedent  does  the  relative  au-w  belong  ? 

23.  How  do  you  understand  the  expression  kokkov  oWi- 
7TEwc.  24.  What  is  meant  by  the  power  of  removing 
mountains?  25.  What  does  tovto  to  yivog  indicate? 
26.  What  is  implied  in  the  words  iv  Trpoatvy?}  kcu 
vrjareiq.  ? 

Vv.  XIV — XXI.      17.  The   verb  yovvTrereiv  is  followed  by  an 
accusative  in  Mark  i.  40.  x.  17.     In  Matt,  xxvii.  29.  we  have  yovv- 
TT6Ti]<TavTeg  e/x7rpoa6ev  avrov.       18.  It  is  manifest  from  the  symp- 
toms that  the  ceXijviaZofievoi  were  epileptics,     Aretaeus  de  Morb. 
Epilep.  v.  Kareirefrov  Tiveg,  peufiari  Trorap-ov   dreveeg  eviCovreg. 
Aurelian  de   Morb.    Chron.  I.  4.    Alii   publicis   in    locis    cadendo 
fcedantur,  adjunctis  etiam  externis  periculis,  loci  causa  prcecipites 
dati,  out  in  flumina  vel  mare  cadentes.      See  chap.  iv.  qu.   72. 
19.  In  Luke  (ix.  38.)  the  application  is  said  to  have  been  made  for 
an  only  son.        20.   Both  in  a  direct  and  metaphorical  sense,  the 
word   dtearpapnevog   is   opposed   to   evQvg.     Consequently   in   the 
latter  sense,  it  will  mean  whatever  is  opposed  to  the  direct  law  of 
justice;    and  therefore  perverse;    as  in   Psal.   vii.  12.   lxx.    Acts 
viii.  21.       21.  Though  the  disciples  were  included  in  the  reproof 
(v.  20.),  it  was  doubtless  directed  against  the  Jews  in  general,  who 
are  described  in  very  similar  terms  in  Deut.  xxxii.  5,  30.     Compare 
Phil.  ii.  15.       22.  It  appears  from  Mark  ix.  25.  that  avry  refers  to 
the  dcemon ;  and  so  does  avro  in  the  next  verse.       23.  See  chap. 
XIII.  qu.  40.       24.  To  remove  mountains  was  a  saying,  proverbial 
ofgreat  difficulty.     Compare  Isai.  liv.  10.  Zech.  iv.  7.  1  Cor.  xiii.  2. 
So  also  Lucian.  Navig.  45.  opn  bXa  Kivelv  aKp<>j  r<p  caicTvXy  dvvd- 
jxevov.     Liv.  ix.  3.   Num  montcs  moliri  sede  sua  paramus  ?       25. 
By  roiiro  to  yevog  is  simply  meant  evil  sjririts  in  general ;  as  genus 
mortalium  for  mortales  in  Phsed.  Fab.  II.  1.       26.  Fasting  is  fre- 
quently mentioned  as  a  necessary  religious   exercise ;   so   that  iv 
Trpoffevxy  nai  vnareiq.  includes  that  faith  which  is  acquired  thereby. 
Compare  Acts  xiv.  23.   1  Cor.  vii.  5. 


164  CHAPTER    XVII. 

Vv.  XXII-  XXVII.  27.  How  do  you  render  the 
participle  avcwrpEtyonEvuv ;  in  what  manner  was  Christ 
now  journeying,  and  why  ?  28.  What  was  the  tribute 
respecting  which  application  was  made  to  Peter ;  by 
whom,  and  for  what  purpose,  was  it  paid  ?  29.  Give 
the  value  of  the  lldpa^ov  and  oran/p  in  Jewish  and 
English  money  ?  30.  Why  is  the  plural  used  ?  31. 
Distinguish  between  reXrj  and  kyjvgoc.  32.  What  is  the 
argument  contained  in  our  Lord's  conversation  with 
Peter  ;  and  upon  what  principle  did  he  pay  the  tribute  ? 
33.  What  is  the  necessary  inference  from  the  means  he 
took  to  pay  it,  whether  considered  as  a  miracle  of  crea- 
tion or  omniscience. 

Vv.  XXII — XXVII.     27.  Render  dvacrrpecpopevojv,  as  they  passed 
through.     So  Polyb.  ill.  33.  /card  rrjv  'IraXiav  dvearpe^ero.   From 
St.  Mark  (ix.  30.)  it  appears  that  Christ  was  now  travelling  as  pri- 
vately as  possible,  with  a  view  perhaps  of  discoursing  more  uninter- 
ruptedly  with   his   disciples,   on    the   subject  of   his    approaching 
passion.       28.  The  payment  now  demanded  was  that  of  the  half- 
shekel,  annually  contributed  by  every  Israelite,  above  the  age   of 
twenty,  for  the  service  of  the  Temple.     See  Exod.  xxx.    13.  Neh. 
x.  32.     It  seems  to  be  alluded  to  in  Cic.  Orat.  pro  L.  Flacc.  c.  28. 
Sueton.  Domit.  c.  12.     After  the  fall  of  Jerusalem,  Vespasian  trans- 
ferred it  to  the  capital,         29.    According  to  Josephus  (Ant.   in. ' 
8.  2.),  6   criicXog   'Amicdg   £e'%erat   Spaxpdg  reaaapag.     Hence  the 
Attic  drachma  was  a  fourth  of  the  Jewish  shekel ;  so  that  the  8i- 
cpaxpov  was  equivalent  with  the  half-shekel,  and  the  oraTijp  equal 
to  two  Sidpaxpa,  or  the  entire  shekel.     In  English  money,  the  value 
of  the  two  coins  would  be  something  less  than  fifteen  pence,  and 
half-a-crown  respectively.       30.  The  plural  is  used  with  reference 
to  the  numbers  from   whom   the   tribute   was   annually   collected. 
31.  With  respect  to  the  difference  between  reXr]  and  Krjvaog,  the  \ 
former  was  a  toll  upon  merchandize,  the  latter  a  tax  upon  property.    ; 
Thorn.  Mag.  re'Xoc"  rj  vffep  rrjg  epiropiag  avvreXeia.  Hesych.  Krjvvog' 
6TTiK6(pd\aiov.         32.  It  was  the  purport  of  our  Lord's  argument  to 
prove,   that,  as  the  Son  of  God,  he  was  not  bound  to  pay  for  the 
service  of  his  Father's  house ;  but  he  paid  it  that  he  might  not  be  said  to 


CHAPTER   XVIII.  165 


despise  the  Temple-worship,  and  to  set  an  example  of  wilful^  obedi- 
ence to  constituted  authorities,  and  cheerful  contribution  to  the 
support  of  religion.  33.  Fish  have  been  known  to  swallow  coins. 
An  instance  occurs  in  Herod,  in.  4*2.  It  was  not  necessary  therefore 
that  our  Lord  should  have  created  the  stater  •  but  his  knowledge 
that  the  fish  had  gorged^  the  money  was  no  less  a  proof,  of  his 
omniscience  and  divinity. 


CHAPTER    XVIII. 

Vv.  I — VI.  1.  What  is  here  meant  by  >/  fiaatXeia 
twv  ovparQv  ?  2.  What  is  the  import  of  the  question, 
rig  upa  fje'i^wv  k.  r.  X.  ;  and  under  what  circumstances 
did  the  disciples  ask  it  ?  3.  How  is  fxei^tov  here  used  ? 
4.  What  is  the  full  import  of  the  expressions  ffTpatyfjvai 
and  TCLTrtivovadai  eavToyl  5.  Illustrate  the  mode  of 
instruction  employed  by  Christ  upon  this  occasion. 
6.  By  what  equivalent  expression  does  St.  Mark  explain 
the  words  kv  rw  ovufxari  liov  ?  7.  What  is  implied  in 
the  verb  (ncavcaXiZeiv  ?  8.  What  is  meant  by  iivXog 
ovlkoq  ?  9.  Was  -cara-Tovrtoyzoe  a  capital  punishment 
among  the  JeAvs ;  and  to  what  crimes  did  other  antient 
nations  adjudge  it  ?  10.  Point  out  the  full  force  of  the 
expression  kv  rw  Trekayei  rfjg  daXatrtrrjQ  ? 

Vv.  I — VI.  I.  See  Matt.  in.  qu.  16.  The  first  meaning  is  here 
obviously  required.  2.  The  question  of  the  disciples  arose  out  of 
the  prevailing  notion  that  the  Messiah  was  about  to  establish  a 
temporal  kingdom ;  and  they  were  looking  for  the  principal  posts  of 
honour  and  profit.  It  appears  from  Luke  ix.  47.  that  they  had  been 
disputing  on  the  subject;  and,  Jesus  perceiving  their  thoughts,  they 
asked  him  to  settle  the  matter  in  debate.  3.  Comparatives  have 
frequently  the  force  of  superlatives ;  and  thus  /.tet£wv  is  here  used 
for  iicyioToq.  Mark  (ix.  35.)  has  7rpu)Tog.  See  chap.  xin.  qu.  42. 
4.  By  GTpcHprjvai  is  commonly  meant  a  turning  round  (Matt.  vii.  6.), 


166  CHAPTER    XVIII. 

and  thence,  figuratively,  a  conversion  or  change  of  life  and  manners. 
Compare  Luke  xxii.  32.  James  v.  19.  The  expression  TaTreivGvoQat, 
iavrov  implies  freedom  from  worldly  pride,  and  is  best  explained  by 
Phil.  ii.  3.  Compare  also  James  iv.  6.  1  Pet.  v.  5.  5.  Christ  here 
adopts  the  mode  of  instruction  by  symbols,  which  is  very  frequent 
in  Scripture.  Compare  Matt,  xxvii.  24.  John  xiii.  4.  14.  xx.  22. 
Acts  xxi.  11.  6.  For  ev  riji  ovo/xaTi  fxov,  Mark  (ix.  41.)  has  on 
Xptoroy  eore.  7.  See  chap.  v.  qu.  54.  chap.  xr.  qu.  11.  8. 
Some  mills  were  worked  by  the  hand  (Matt.  xxiv.  41.);  but  the 
upper  mill-stone  of  the  larger  mills  was  called  /xv\og  ovikoq,  because 
worked  by  an  ass.  Ovid.  Fast.  vi.  318.  Et  qua  puniceas  versat 
asella  molas.  9.  Although  it  is  probable,  there  is  no  positive  proof 
that  drowning  was  a  Jewish  punishment.  It  is  certain,  however, 
that  it  was  a  heathen  custom  to  cast  sacrilegious  and  other  great 
criminals  into  the  sea,  with  a  stone  round  their  necks.  See  Arist. 
Equit.  1373.  Diod.  Sic.  xvi.  35.  Sueton.  Aug.  68.  Lactant.  de 
Mort.  pers.  c.  15.  10.  By  to  ireXayog  rrjg  QaXdoong  is  meant 
the  depth  of  the  sea,  \.  e.  the  main,  or  open  sea.  Pindar  ap.  Plut. 
Symp.  vii.  5.  ev  ttovtov  TteXdyei. 

Vv.  VII — XI.  11.  airb  rojv  aKav}ia\ojv.  What  ctkclv- 
ZoXa  are  intended,  and  what  is  the  force  of  the  article  ? 
12.  How  is  the  necessity  for  the  existence  of  scandals  to 
be  understood?  13.  What  is  the  application  and 
extent  of  the  precept  respecting  the  removal  of  an  offend- 
ing limb  ;  and  has  it  been  used  before  ?  14.  Illustrate 
the  use  of  kcCXov,  followed  by  the  adverb  >'/.  1.5.  Ex- 
plain the  origin  and  import  of  the  expression  i)  yievva  tov 
nvpog.  16.  What  do  you  understand  by  tu>v  /jixpuv 
tovtwv  ;  and  whence  does  our  Lord  infer  the  danger  of 
despising  them?  17.  What  is  implied  in  the  phrase 
ftXiiTEiv  rb  7rp6cru)7r6v  Tivog  ?  What  may  be  inferred 
from  this  text  respecting  guardian  angels  ? 

Vv.  VII — XI.  11.  It  appears  from  the  context  that  the  aicavdaXa, 
here  mentioned,  are  the  persecutions  by  which  our  Lord  foresaw  that 
the  early  Church  would  be  oppressed,  in  consequence  of  the  offence 
taken  at  the  Gospel.   Probably  the  article  has  no  immediate  reference, 


CHAPTER   XVIII.  167 

except  perhaps  that  the  subject  may  have  arisen  out  of  the  previous  use 
of  the  verb  VKavSdSitrg.  12.  Of  course  the  necessity  of  such  scandals 
did  not  arise  from  any  ordinance  of  God,  but  from  the  wickedness  of 
men,  leading  them  to  reject  the  religion  of  Jesus,  and  resist  the  grace  of 
God.  13.  The  precept  respecting  the  removal  of  an  offending 
member  is  not  to  be  taken  literally;  but  merely  implies  that  every 
sacrifice  must  be  made,  rather  than  incur  the  divine  displeasure  by 
opposing  the  Gospel.  Our  Lord  had  previously  delivered  it  in  the 
Sermon  on  the  Mount.  See  chap.  v.  qu.  55.  14.  With  koXov, 
which  has  a  comparative  import,  /xaXXov  is  understood.  Instances 
of  the  same  usage  occur  frequently.  Compare  Tobit  xii.  8.  Herod. 
IX.  26.  Aristot.  Prob.  xxix.  G.  Joseph.  Ant.  xix.  2.  4.  So,  in 
Latin,  Plaut.  Rud.  iv.  4.  70.  Tacita  bona  est  mutter  semper  qxiam 
loquens.  15.  See  chap.  v.  qu.  42.  16.  By  his  little  ones,  our 
Lord  means  those  who  had  become  like  little  children  (v.  3.)  in 
their  sincere  and  humble  obedience  to  the  Gospel :  and  the  care 
which  God  takes  of  them,  and  the  death  of  Christ  for  their  sakes,  are 
sufficient  reasons  for  avoiding  the  danger  of  despising  them,  or 
throwing  obstacles  in  the  way  of  their  salvation.  17.  The  phrase 
fiXitceiv  7rp6<j(t)7r6v  tivoq  implies  admission  into  the  presence  and 
favour  of  any  one,  in  allusion  to  the  custom  of  earthly  princes,  whose 
favour  is  marked  by  a  permission  to  approach  them  on  all  occasions. 
Compare  1  Kings  x.  8.  Esth.  i.  14.  Luke  i.  19.  18.  It  was  a  i 
Jewish  notion,  adopted  by  many  of  the  early  Christian  fathers,  that 
every  good  man  had  his  guardian  angel ;  but  our  Lord  perhaps  merely 
intimated  in  this  passage,  that  the  angels  in  general  were  employed 
in  aiding  and  protecting  his  faithful  servants.     Compare  Heb.  i.  14. 


Vv.  XII— XX.  19.  What  is  the  import  of  the  para- 
ble of  the  Lost  sheep ;  and  does  it  imply  any  partiality  in 
the  divine  counsels  ?  20.  Do  you  construe  ini  ru  upn 
with  atytiQ  or  7ropevdeig',  and  how  are  you  guided  in  your 
choice?  21.  What  is  the  sense  attached  to  a^e\<pdg  in 
the  New  Testament ;  and  upon  what  principle  does  our 
Lord  recommend  the  conduct  to  be  pursued  towards  an 
offending  brother  ?  22.  In  what  sense  is  iXiy^eiv  here 
used ;  and  with  what  law  is  the  precept  in  unison  ?  23. 
What  may  be  understood  by  the  expression,  UipcnaaQ 


168  CHAPTER   XVIII. 

tov  altKtybv  aov  ?  24.  Why,  and  in  accordance  with 
what  practice,  is  reconciliation  to  be  attempted  before  a 
third    party  ?       25.     How    is    /o>7/xa    to    be    rendered  ? 

26.  Mention  the  significations  which  the  word  tKuX-qala 
bears  in  the  New  Testament ;  and  shew  that  the  custom 
here  recommended  prevailed   in  the  primitive   Church. 

27.  What  is  implied  in  the  alternative,  laria  o-ol  oio-xip  6 
kdvLKog  kcu  6  Ts\wi>r)G  ?  28.  In  what  sense,  and  to  what 
extent,  do  you  here  understand  the  power  of  binding  and 
loosing  ?  29.  Were  the  promises  respecting  the  agree- 
ment of  two  of  them  in  any  matter,  and  respecting  the 
union  of  two  or  three  in  prayer,  confined  to  the  Apostles; 
or  are  they  of  universal  application?  30.  Illustrate 
the  phrase  y£vi]o-£rai  avroig.  31.  What  does  eig  to 
i/jiov  ovojia  signify ;  and  what  is  the  necessary  inference 
from  our  Lord's  words,  kfcti  el/A  kv  fuiato  avr&v  1 

Vv.  XII — XX.  19.  The  parable  of  the  Lost  Sheep  is  intended 
to  illustrate  the  merciful  desire  of  God  that  all  mankind  should  be 
saved ;  but  it  is  not  to  be  inferred  that  the  repentance  of  a  sinner 
is  more  acceptable  in  his  sight  than  the  uniform  goodness  of  the 
righteous.  All  his  sheep  are  of  equal  value  to  the  shepherd,  though  the 
recovery  of  a  lost  one  excites  a  momentary  pleasure,  which  is  not 
felt  in  the  undisturbed  possession  of  those  which  had  not  strayed ; 
and  thus  the  souls  of  all  men  are  of  equal  value  before  God,  though 
he  is  represented,  more  humano,  as  rejoicing  more  especially  at 
the  return  of  a  penitent.  20.  Though  eVi  to.  oprj  may  be  con- 
strued either  with  dcpelg  or  TropevQeic,  perhaps  the  former  is  more 
correct ;  and  in  Luke  xv.  4.  ev  ry  epij/xy  removes  the  ambiguity. 
21.  In  the  New  Testament,  dceX^og  generally  means  a  Christian; 
and  Christ  recommends  the  same  charity  with  respect  to  offences 
committed  by  one  fellow  creature  against  another,  which  God  ex- 
ercises towards  those  who  sin  against  him.  This  duty  he  presently 
enforces  in  the  parable  of  the  Unforgiving  servant.  22.  The 
verb  i\eyxeiv  ^ere  means  t°  reprove,  i.  e.  seek  to  bring  him 
to  a  sense  of  his  misconduct.  Compare  Ecclus.  xix.  13.  sqq. 
Our  Lord's  precept  agrees  with  the  Mosaic  injunction  (Lev. 
xix.   17.)  to  reprove  a  brother,  and  not  suffer  sin  in  him.        23. 


CHAPTER    XVIII.  169 

23.  By  gaining  a  brother  may  not  only  be  meant  being  reconciled 
to  him,  but  restoring  him  to  a  sense  of  his  duty  as  a  Christian,  ai\d 
thus  promoting  his  salvation.     See  1  Cor.  ix.  19.  James  v.  19,  20. 

24.  The  design  of  taking  one  or  two  friends,  may  have  been  partly  to 
induce  the  offender  to  listen  to  their  intervention,  and  partly  in  ac- 
cordance with  the  law  of  Moses  (Deut.  xix.  15.),  which  required  two 
or  three  witnesses  to  any  important  transaction.  Compare  John  viii. 
17.  2  Cor.  xiii.  1.  25.  The  word  pijfia  is  here  used,  as  in  many 
other  instances,  to  denote  an  affair,  or  a  matter  of  business.  Com- 
pare Luke  i.  37.  ii.  15.  Acts  x.  37.  26.  Of  the  use  of  eKtcXnaia.  in 
the  New  Testament,  see  on  Acts,  chap.  n.  qu.  103.  Here  it  clearly 
means  the  particular  congregation,  to  which  the  parties  belonged. 
The  several  steps  here  recommended  were  adopted  from  the  Jewish 
synagogues  into  the  primitive  Church.  An  admonition  /caret  koivov 
is  mentioned  by  the  writer  of  the  Epist.  ad  Zenam,  commonly 
attributed  to  Justin  Martyr.  Compare  also  1  Cor.  v.  4.  2  Cor.  ii.  6. 
27.  Since  heathens  and  publicans  were  regarded  by  the  Jews  as  an 
abomination,  our  Lord,  in  the  precept  ecrrw  <xoi  k.  t.  X.,  sanctions 
excommunication,  as  a  last  resource  in  the  case  of  incorrigible 
offenders.  28.  See  chap.  xvi.  qu.  30.  29.  Although  the  promise 
with  respect  to  the  unanimity  of  two  or  more  in  counsel  and  in 
prayer  had  an  immediate  reference  to  the  Apostles  in  the  early  go- 
vernment of  the  Church,  yet  the  latter  declaration  is  more  general 
than  the  former,  and  doubtless  extends,  with  obvious  limitations,  to 
Christians  of  all  ages.  Compare  1  John  iii.  24.  v.  14.  30.  The 
phrase  yevtjaeTai  avrolg,  as  implying  that  a  petition  is  granted,  or 
an  object  attained,  is  strictly  classical.  Thus  Menander: — evl£ai  ri 
fiovXei,  7rdv-a  aoi  yevtjcerai.  Compare  Eur.  Alcest.  70.  Here.  F. 
603.  Xen.  Anab.  ii.  1.  8.  Arrian.  Epict.  ii.  21.  So  Matt.  xix.  27. 
ri  Gorai  ijfiiv.  31.  By  elg  to  ep.6v  ovoua  is  meant  for  my 
service,  as  Christians  ;  and  in  the  words,  e'/ce!  el/xi  ev  fieffip  avrdiv, 
our  Lord  expressly  asserts  his  divinity.  Christ  cannot  be  present  in 
all  places  where  prayer  is  simultaneously  made,  unless  he  be  very 
God. 

Vv.  XXI — XXXV.  What  may  have  suggested 
Peter's  question  respecting  forgiveness,  and  the  limit 
which  he  proposed  ?  33.  In  what  sense  did  our  Lord 
use  the  expression,  l^ofinKovTaiaQ  ewra  ?  34.  Were  the 
IovXol  of  the  parable  slaves ;  and  in  what  capacity  were 
they  employed  ?        35.  Of  what  value  was  the  Jewish 

Q 


170  CHAPTER   XVIII. 

talent  of  silver;  and  what  is  10,000  talents  intended  to 
represent  ?  36.  Illustrate  the  sense  in  which  t^ovrog 
is  here  used,  and  supply  the  ellipsis  with  aVoBovvnt  and 
dnocodjivai.  37.  To  what  extent  was  selling  debtors 
for  slaves  practised  among  the  Jews  and  the  antients  gene- 
rally ?  38.  What  would  be  the  value  of  a  hundred 
h]vapia  ?  39.  Illustrate  the  sense  in  which  7ryiyeiv  is 
here  used.  40.  Who  were  the  /3a<7ctv«rrat  here  men- 
tioned? 41.  What  is  the  general  meaning  and  appli- 
cation of  the  parable  ? 

Vv.  XXI— XXXV.    32.     Peter  was  apparently  led  to  ask  the 

question  respecting  forgiveness  by  our  Lord's  foregoing  injunctions 
concerning  an  offending  brother  ;  and  the  limit  he  proposed  has  been 
thought  to  have  reference  to  the  Rabbinical  maxim,  which  allowed 
three,  or  at  most  four,  remissions  of  an  offence.  In  order  to  extend 
the  virtue  beyond  all  ordinary  notions  on  the  subject,  he  may  have 
put  the  two  numbers  together,  asking  if  he  were  to  forgive  eojg  67rro/ci£. 
33.  By  the  expression  efidonnKovrdiaQ  exra  our  Lord  intended  to 
say  that  there  was  no  limit  to  the  duty.  In  Luke  (xvii.  4.)  it  is 
seven  times  a-day.  Compare  Gen.  iv.  24.  34.  It  does  not  seem 
that  dovXoi  here  means/  slaves.  They  were  probably  officers,  who 
collected  or  farmed  the  taxes.  35.  The  Hebrew  talent  was  equiva- 
lent to  3000  shekels  -,  and  our  Lord  thereby  represented  an  immense 
sum,  as  the  emblem  of  the  enormous  amount  of  our  sins  against  God, 
when  contrasted  with  the  trifling  offences  of  our  fellow-creatures 
against  ourselves.  36.  The  verb  e%^v,  signifying  to  be  able,  is 
of  frequent  occurrence.  See  Prov.  iii.  27.  Matt.  x.  28.  Luke  xii.  4. 
John  viii.  6.  Eph.  iv.  28.  Xen.  Cyr.  i.  1.  4.  Plat.  Phsed.  21.  Lucian. 
Herm.  27.  With  a7rodovvai,  and  aTrodoOijvai,  must  be  supplied  to 
otyeikonevov,  as  in  v.  30.  37.  Among  the  Jews,  though  debtors 
might  be  sold  for  slaves,  the  servitude  was  limited  to  six  years.  See 
Exod.  xxii.  3.  Levit.  xxv.  47.  2  Kings  iv.  1.  In  other  countries,  re- 
lease was  only  obtained  by  payment  of  the  debt.  38.  The  value 
of  a  hundred  ctjvdpta  is  about  £3.  2s.  6d.  39.  The  verb  Ttviyeiv 
is  used,  as  dyx^v  likewise,  of  hard  creditors,  throttling  and  nearly 
strangling  their  debtors  in  dragging  them  to  justice.  Compare 
Lucian.  D.  M.  22.  Polluc.  Onom.  in.  116.  40.  Properly  /3a<ra- 
viaral  were  those  who  examined  criminals  by  torture;   but  here 


CHAPTER   XIX.  171 

perhaps  simply  gaolers,  with  a  reference  however  to  the  cruelty  with 
which  debtors  were  generally  treated.       41.    The  parable  is  an  ex- 
cellent practical  illustration  of  the  fifth  petition  of  the  Lord's  Prayer ;   *■ 
and  it  teaches  that  God's  pardon  is  not  absolute,  but  conditional,  and     ' 
may  be  revoked  in  case  of  future  transgression. 


Q         


CHAPTER   XIX. 

• 

Vv.  I — XII.  1.  By  what  route,  and  through  what 
tribes,  did  Jesus  now  pass,  after  leaving  Galilee?  2. 
What  is  implied  in  the  participle  ireipa^ovTEQ  ?  3.  Was 
the  subject  of  divorce  well  chosen  by  the  Pharisees  to 
answer  their  insidious  purpose  ?  4.  What  were  the 
respective  opinions  of  the  rival  schools  of  Hillel  and 
Siliammai  on  the  subject  ?  5.  Explain  and  illustrate 
the  expression  Kara  iraaav  alrlav.  6.  How,  and  with 
what  ellipsis,  is  6  Tronjaag  used  ?  7.  Did  God  himself 
make  the  declaration  respecting  the  unity  of  man  and 
wife;  and  whence  is  it  quoted  by  our  Lord?  8.  Ex- 
plain and  illustrate  the  verb  7rpo<TKo\\av,  and  the  expres- 
sion elg  crapKa  fxiav.  9.  What  was  the  (jifiXiov  cnroara- 
oiovl  10.  What  does  our  Lord  mean  by  aV  apx>7e  oi> 
yiyovev  ovtio?  11.  How  do  you  render  fj  afn'a  rov 
dv6pu)7rov  /J.ETU  ty\q  ywaiKOG  ?  12.  What  is  the  import 
of  our  Lord's  observation,  oh  iravTec  yupoixn  k.  t.  X.  ? 
13.  What  is  the  general  signification  of  xo)pelv}  and  that 
which  it  bears  in  this  passage  ?  14.'  How  is  the  term 
evvov^oq  differently  applied  in  this  place ;  and  to  what 
sect  does  Christ  probably  allude  in  the  expression  evvov- 
y^ioav   kavrovg?  15.     Does   the   reasoning   give   any 

sanction  to  the  Romish  doctrine  of  Clerical  celibacy  ? 


172  CHAPTER    XIX. 

Vv.  I — XII.  1.  Not  choosing,  on  this  occasion,  to  pass  through 
Samaria,  our  Lord  crossed  the  Jordan,  and  passed  along  the  eastern 
side  of  it,  traversing  Percea,  a  region  occupied  by  the  tribes  of 
Reuben,  Gad,  and  part  of  Manasseh.  See  Mark  x.  1.  2.  By 
-TreipdZovreg  is  here  indicated  an  attempt  to  lead  Jesus  into  a 
discussion,  calculated  to  involve  him  in  difficulty  and  danger.  Com- 
pare Matt.  xvi.  1.  3.  From  the  divided  opinions  prevailing  among 
the  Jews  on  the  subject  of  divorce,  the  question  put  to  him  was 
cunningly  framed,  so  as  to  elicit  an  answer,  either  at  variance  with 
the  Law  of  Moses,  or  one  of  the  rival  schools  of  Hillel  and  Scham- 
mai.  4.  See  chap.  v.  qu.  56.  5.  Render  Kara,  iraoav  airiav, 
for  any  cause.  So  7rac  is  used  in  Rom.  iii.  20.  1  Cor.  x.  25.  Gal. 
ii.  16.  For  /caret,  in  the  sense  of  propter,  see  Levit.  xxvi.  28.  lxx. 
Horn.  Od.  T.  71.  Herod,  v.  39.  Joseph.  Ant.  I.  18>  2.;  19.  1. 
6.  Withd  7roiTJ<rag  supply  dvOpw-n-ovg.  The  participle  with  the  article 
is  equivalent  to  a  substantive,  i.  e.  the  Creator.  Compare  Rom. 
i.  25.;  and  see  chap.  iv.  qu.  14.  7.  The  words  quoted  by  our 
Lord,  from  Gen.  ii.  24.,  are  there  ascribed  to  Adam ;  but  as  he 
spoke  by  inspiration,  they  were  in  fact  the  words  of  God.  8.  Pro- 
perly, the  verb  irpoaicoWyv  signifies  to  glue  together ;  and  thence, 
figuratively,  to  unite  firmly  ;  in  which  sense  it  is  used  frequently  by 
the  sacred  writers.  So  Plaut.  Menoech.  u.  2.  67.  Se  applicant, 
agglutinant.  The  form  elg  adpica  fiiav,  for  odpZ,  fiia,  is  a  Hebraism. 
Compare  Deut.  xxviii.  13.  Psal.  xciv.  22.  Matt.  xxi.  42.  9.  See 
chap.  v.  qu.  57.  10.  By  the  assertion  aV  dpxrjg  ov   yeyovev 

oiiTU),  our  Lord  meant  that,  in  its  primary  institution,  marriage  was 
designed  to  unite  one  man  with  one  woman,  but  that  Moses  per- 
mitted divorce  under  certain  restrictions,  as  a  temporary  expedient 
for  evils  even  of  a  more  alarming  nature.  11.  Translate  tj  atria 
tov  dv9pu>7rov  p.  r.  y.,  the  condition  of  man  and  wife.  In  a  similar 
way,  causa  is  used  in  Cic.  Epist.  Fam.  vn.  4.  Mart.  Epigr.  vn. 
92.  5.  12.  The  observation,  ov  Trdvreg  xupovcri  k.  t.  X.,  refers  to 
the  advantage  of  celibacy,  more  particularly  in  times  of  danger  and 
persecution ;  for  the  referenee  seems  to  be  confined  to  this  especial 
case  :  and  our  Lord  intimates  that  those  who  have  not  the  necessary 
resolution  to  avoid  incontinence,  ought  to  marry.  13.  Of  the  verb 
Xwpeiv,  which  implies  capacity  in  general,  whether  mental  or  bodily, 
there  are  two  significations,  to  comprehend,  and  to  carry  into  effect. 
Here  it  has  the  latter  import.  Compare  iElian.  "V.  H.  in.  9.  Joseph. 
Ant.  xviii.  3.  4.  14.  Of  the  three  descriptions  of  evvoyxoi,  here 
mentioned,  the  first  were  naturally  such  ;  the  second,  those  who  had 
been   barbarously   mutilated;     and   the   third    were    persons    who 


CHAPTER   XIX.  173 

voluntarily  abstained  from  marriage,  in  order  to  devote  themselves  more 
exclusively  to  religious  duties.  Origen  indeed  is  said  to  have  understood 
the  expression,  evvovxiZ,eiv  eavrov,  literally ;  but  it  is  more  reasonable 
to  take  it  figuratively.  Of  a  like  nature  are  the  phrases  e%aipeiv 
tqv  6<p9a\fi6v,  and  eKKoirreiv  rt]v  ce^iav,  in  Matt.  v.  29,  30.  There 
is  probably  an  allusion  to  the  Essenesy  who  abjured  marriage,  and 
adopted  the  children  of  others  to  perpetuate  their  sect.  See  Introd. 
qu.  69.  15.  It  is  clear  that  our  Lord  gives  no  sanction  to  the 
Romish  doctrine  of  Clerical  celibacy ;  since  on  this  very  occasion  he 
upholds  marriage  as  a  divine  institution. 

Vv.  XIII— XV.  16.  What  is  the  term  applied  by 
St.  Luke  to  these  7rato7a ;  and  what  is  the  inference  ? 
17.  Was  there  any  prevailing  custom  and  current  opi- 
nion among  the  Jews,  which  would  lead  their  parents  to 
ask  Christ  to  lay  his  hands  on  them?  18.  Whom  did 
the  disciples  rebuke,  aud  why  ?  19.  How  may  this 
narrative  be  applied  in  support  of  the  practice  of  Infant- 
Baptism  ? 

■  Vv.  XIII— XV.  16.  For  7rat£ia,  St.  Luke  (xviii.  15.)  uses  the 
term  fipetyr],  infants ;  so  that  they  were  clearly  incapable  of  acting 
for  themselves,  and  coming  to  Christ  by  their  own  choice.  17. 
The  Jews  had  great  confidence  in  the  prayers  of  holy  men,  and  the 
blessing  conveyed  by  imposition  of  hands ;  and  in  the  case  of 
children,  such  prayers  and  blessings  were  frequently  sought  and 
conferred.  See  Gen.  xlviii.  14.  Numb.  xxii.  6.  xxvii.  18.  2  Kings 
v.  11.  18.  The  disciples  rebuked  those  who  brought  the  children 
(Mark  x.  13.);  either  because  they  thought  them  too  young,  or 
because  they  deemed  the  request  ill-timed  or  troublesome.  19. 
Since  Christ  here  declares  that  children  are  fitting  members  of  his 
kingdom,  and  since  Baptism  is  the  only  means  of  their  admission 
into  it,  it  follows  that  they  are  required  to  receive  it ;  nor  can  there 
be  any  greater  reason  for  refusing  them  this  rite  than  to  Jewish 
children  the  rite  of  circumcision. 

Vv.  XVI— XXVI.  20.  What  was  the  quality  of  the 
person  who  now  came  to  Christ,  and  how  did  he  ask 
his  question?        21.  Does  our  Lord's  reply  amount  to  a 

Q2 


174  CHAPTER   XIX. 

rejection  of  the  title  applied  to  him ;  or  what  other 
meaning  do  you  attach  to  it  ?  22.  Is  there  any  vari- 
ous reading  which  seems  preferable  to  that  of  the  com- 
mon text?  23.  Explain  the  manner  in  which  the 
neuter  article  is  here  used  to  introduce  the  enumeration 
of  the  commandments  ?  24.  Why  does  our  Lord  cite 
more  particularly  the  commandments  of  the  second 
Table  ?  25.  What  is  here  the  import  of  riXfiog  ?  26. 
With  what  view  did  our  Lord  direct  the  young  man  to 
sell  his  possessions ;  and  is  the  precept  applicable  under 
all  circumstances  ?  27.  How  is  Sevpo  here  used  ?  28. 
Has  any  other  reading  been  proposed  for  tcdfinXov ;  and 
had  the  Jews  any  proverb  to  the  same  effect,  which 
confirms  the  ordinary  form  of  it  ?  29.  In  what  sense 
is  the  word  -kXovoioq  to  be  taken  ?  30.  What  consti- 
tutes the  danger  of  riches;  and  what  is  the  import  of 
our  Lord's  remark  that  trapd  dvQpuiroiQ  k.  t.  X.  ?  31. 
Point  out  the  singularity  in  the  construction  of  this 
sentence. 

Vv.  XVI — XXVI.  20.  The  person  who  now  came  to  Christ  was 
a  young  man  (v.  22,),  and  a  ruler  (Luke  xviii.  18.) ;  that  is,  either  a 
member  of  the  Sanhedrim,  or  the  ruler  of  a  synagogue.  He  asked 
the  question  with  earnestness  and  reverence;  for  Mark  (x.  17.)  says 
that  he  came  running,  and  kneeled  to  Jesus.  21.  Our  Lord  did 
not  mean  to  reject  the  title  of  good;  but  to  reprove  the  ostentatious 
pride  of  the  Jewish  Rabbies,  who  courted  the  most  flattering  and 
pompous  forms  of  address.  It  was  clearly  in  this  manner  that  the 
young  man  intended  to  compliment  Jesus ;  and  he  rejected  it,  as  not 
applied  to  him  in  that  sense  only  in  which  he  could  receive  it,  and  as 
denoting  the  perfection  of  his  divine  nature.  22.  Griesbach  reads 
with  the  authority  of  some  MSS.,  versions,  and  Fathers,  rl  ue  eph)Tq.Q 
Trepi  rov  dyaQov  ;  but  the  received  text  is  far  preferable,  both  as 
more  naturally  arising  out  of  the  young  man's  address,  and  as  more 
strongly  supported  by  the  evidence  of  the  MSS.  23.  In  the  New 
Testament,  but  more  particularly  by  St.  Luke  and  St.  Paul,  the 


CHAPTER   XIX.  175 

neuter  article  is  frequently  used  absolutely,  at  the  head  of  a  maxim  or 
sentence,  which  is  introduced  as  the  main  topic  of  discourse.  For 
examples,  see  Luke  i.  62.  ix.  46.  xxii.  2.  4.  23.  37.  Acts  iv.  21. 
xxii.  30.  Rom.  viii.  26.  xiii.  9.  24.  Our  Lord  refers  more  imme- 
diately to  the  commandments  of  the  second  table,  not  as  being  more 
important  than  those  of  the  first,  but  because  they  were  generally 
refined  upon,  and  explained  away  by  the  Pharisees,  and  because  it 
was  to  a  supposed  observance  of  them  that  the  enquirer  trusted. 
25.  By  re'Xeioc  is  meant  one  thoroughly  instructed  in  his  duty,  and 
carrying  it  into  practice.  See  1  Cor.  ii.  6.  Phil.  iii.  15  ;  and  com- 
pare Heb.  v.  12.  vi.  1.  See  however,  chap.  v.  qu.  82.  26.  In 
directing  the  young  man  to  sell  his  goods,  our  Lord  meant  to 
instruct  him,  that  if  he  had  really  that  love  to  God  and  man  which 
the  commandments  enjoined,  he  would  be  ready  to  part  with  all  his 
worldly  wealth  in  order  to  prove  his  sincerity.  The  precept  is  not 
a  general  one,  but  applicable  only  to  those  times  when  an  entire 
renunciation  of  the  world  was  necessarily  incumbent  on  those  per- 
sons, who  devoted  themselves  to  the  propagation  of  the  Gospel. 
See  vv.  27,  28.  27.  Here  devpo  is  equivalent  with  e\9e.  So 
Mussei  Carm.  248.  Sevpo  juoi  eig  cpiXornra.  Arist.  Pac.  1326.  devp', 
<J  yvvai,  eig  dypov.  28.  For  KaprfXov,  some  would  read  icd/xiXov, 
a  cable ;  but  the  Talmudic  writers  use  precisely  the  same  proverb 
to  indicate  extreme  difficulty,  except  that  a?i  elephant  is  substituted 
for  a  camel.  29.  It  is  clear  from  Mark  x.  23,  24.  that  rcXovaiog 
here  means  one  who  trusts  in  his  riches.  30.  The  danger  arising 
from  riches  consists  in  the  temptation  to  make  an  ill  use  of  them  -, 
and  in  their  liability  to  foster  pride,  avarice,  idleness,  and  forgetful- 
ness  of  religion.  See  Luke  xii.  16.  sqq.  j  xvi.  19.  sqq.  1  Tim.  vi. 
9.  17.  James  v.  1 — 5.  At  the  same  time  the  grace  of  God  is 
sufficient  to  enable  men  to  overcome  these  temptations  ;  and  should 
accordingly  be  diligently  prayed  for.  31.  In  classical  Greek 
ddvvarov  and  Sward  would  be  followed  by  a  simple  dative.  The 
addition  of  the  imperative  is  a  Hebraism.     Compare  Gen.  xviii.  14. 

Vv.  XXVII— XXX.  32.  Illustrate  the  expression 
rl  apa  earai  7//x7v  ;  and  shew  to  what  the  question  refers  ? 
33.  Mention  the  three  meanings  which  have  been  as- 
signed to  the  word  7ra\iyy£veata}  and  give  a  reason  for 
that  which  you  prefer.  34.  What  does  the  expression 
Kadiaecrde  hn  Opovovg   indicate,   in   connection   with   the 


176  -         CHAPTER    XIX. 

final  exaltation  of  the  Apostles  of  Christ  ?  35.  What 
is  understood  with  eKaTovrairXaGiova ;  and  what  is  the 
nature  of  the  promise  ?       36.    Explain  the  declaration, 

7roX\ol    C)£    effovrai   TtpCuTOl    ec^ciroi,    K.  £.  7T. 

Vv.  XXVII— XXX.  32.  See  chap.  xvm.  qu.  30.  The  ques- 
tion refers  to  Christ's  observation  to  the  young  man,  e%eig  Qnaavpov 
iv  ovpavy.  33.  In  the  only  other  place  (Tit.  iii.  5.),  in  which  the 
word  TraXiyyevecia  occurs  in  the  New  Testament,  it  manifestly 
denotes  the  regeneration  of  Baptism}  a  sense  totally  irrelevant  to 
the  present  context.  As  applied  to  a  state  of  things,  however,  it  will 
mean  any  great  renovation  or  restoration;  and  accordingly  it  has 
been  understood  of  the  great  change  introduced  by  the  preaching  of 
the  Baptist.  To  this  the  objections  are  manifest.  Most  commenta- 
tors therefore,  antient  and  modern,  connect  it,  not  with  aicoXovOij- 
Gavreg,  but  with  tcaOicreaOe,  so  as  to  mean  the  time  of  final  retribu- 
tion, when  a  neiv  creation,  as  it  were,  shall  take  place,  and  mankind 
be  born  again  into  a  life  of  glory.  This  last  interpretation  is  con- 
firmed by  St.  Luke  (xxii.  30.),  who  replaces  the  expression  by  iv  ry 
fiaoiXeia  fiov,  which  the  present  context  shews  to  be  Christ's  king- 
dom of  glory.  34.  High  honour  and  dignity  are  indicated  by  the 
phrase  KaQiaeaOe  eVi  Qpovoig,  and  it  should  seem  that  the  Apostles 
will  be  assessors  of  Christ  at  the  day  of  judgment.  See  1  Cor.  vi.  2. 
35.  VJ"ith.6KaTovTa7r\acriova  supply  [xepn,  or  perhaps  ay  add.  It  ap- 
pears from  Mark  (x.  30.)  and  Luke  (xviii.  30.)  that  this  promise  is  made 
to  Christians  generally,  and  relates  to  the  hopes  and  consolations,  which 
even  in  this  world,  and  in  the  midst  of  persecutions,  arise  in  the 
heart  of  the  sincere  Christian.  36.  The  declaration  ttoWoi  eaovrai 
k.  t.  X.  seems  to  have  been  a  sort  of  maxim  frequently  employed 
by  Christ  to  check  the  presumption  of  his  disciples ;  though  here  it 
has  an  immediate  reference  to  God's  dealings  with  mankind  in 
respect  to  the  blessings  of  the  Gospel,  as  set  forth  in  the  following 
parable. 


' 


CHAPTER   XX.  177 

CHAPTER    XX. 

Vv.  I — XVI.  1.  dv6pw7ru)  oiKO^eff7roTi].  Why  is 
drdptv-n-h)  added  ?  2.  State  briefly  the  import  of  the 
parable,  as  indicated  by  the  particle  yap.  3.  Whom 
did  the  labourers  that  were  hired  first  and  last  respect- 
ively represent  ?  4.  Illustrate  the  phrase  ajj.a  npui ; 
and   quote   that   which    corresponds   with   it   in    Latin. 

5.  Where  did  labourers  usually  stand  to  be  hired,  and 
what  was  probably  the  usual  wages  of  a  day's  labour  ? 

6.  How  was  the  Jewish  day  divided ;  and  with  what  hours 
of  the  modern  day  does  the  division  here  noted  correspond? 

7.  In  what  sense  is  c7/auoj>  here  used?  8.  Who  was 
the  e-xiTpoTTog ;  and  how  was  the  same  officer  called  in 
Latin?  9.  To  whom  was  the  same  appellation  after- 
wards applied ;  and  is  it  so  used  in  the  New  Testament  ? 
10.  Explain  the  formula  dvh  onvdpiov.  11.  What  may 
be  inferred  from  the  order  in  which  the  labourers  were 
paid,  the  equal  rewards,  and  the  discontent  of  those  who 
were  first  hired  ?  12.  Does  the  parable  hold  out  any 
encouragement  to  a  late  repentance?  13.  In  what 
sense,  and  with  what  ellipsis  is  icoieiv  used  by  the  mur- 
murers  ?       14.    Illustrate  the  expression  eV  rote  ipoig. 

15.  What   do   you   understand   by   o^daXfiug   7rovr?poc? 

16.  How  then  is  dyadog  to  be  rendered?  17.  What 
is  the  meaning  of  the  terms  kXtjtui  and  ekXektoi  ;  and 
what  is  the  import  of  our  Lord's  declaration  ? 

Vv.  I— XVI.  1.  See  chap.  xiii.  qu.  37.  2.  The  particle  yap 
shews  that  the  parable  of  the  Labourers  in  the  Vineyard  was  in- 
tended to  illustrate  the  declaration  with  which  the  last  chapter 
concluded ;  and,  though  it  represents  the  Jews  as  called  before  the 
Gentiles  and  yet  accepting  the  Gospel  after  thern,  it  is  also  appli- 


178  CHAPTER   XX. 

cable,  in  a  more  general  sense,  to  God's  dealings  with  mankind  at 
large,  in  regard  to  their  outward  call  to  the  means  of  grace,  as  well 
as  to  their  future  retribution  in  a  state  of  glory.  3.  By  the  labourers 
who  were  first  hired  are  meant  those  Jews,  whom  the  teaching  of 
Jesus  and  his  Apostles  converted ;  and,  by  the  last,  those  Gentiles,  who 
came  not  in  before  because  not  called  before,  but  readily  embraced 
the  Gospel  as  soon  as  it  was  preached  to  them.  4.  Similar  phrases  to 
dua  TTjOa/i  are  common  in  the  best  writers.  Thucyd.  iv.  1.  dfxa  di 
irpon  efifiaXovreg.  Herod.  IX.  45.  a'fia  tjfxepa.  Xen.  Anab.  II.  2. 
21.  dua  ry  eifi.  The  full  phrase  would  be  dua  avv  t<$  7rpu>i.  So 
in  Latin,  Plaut.  Merc.  n.  1.  31.  Mane  cum  luce  simul.  5.  As 
the  dyopd,  or  public  market,  was  the  place  of  most  general  resort,  it 
was  there  that  labourers  usually  stationed  themselves  for  the  pur- 
poses of  being  hired.  A  denarius,  or  about  l\d.  of  our  money,  was 
the  daily  pay  of  the  Roman  soldiery,  and  in  all  probability  the  wages 
of  daily  labour.  See  Tobit  v.  14.  Tacit.  Ann.  I.  17.  6.  The  Jew- 
ish day,  from  sunrise  to  sunset,  was  divided  into  twelve  equal  parts 
(John  xi.  9.) ;  and  the  hours  here  specified  will  therefore  correspond 
with  nine,  twelve,  three,  and  five  o'clock  respectively ;  the  time  of 
payment  being  six  o'clock,  or  sunset.  7.  By  diicaiov  is  meant  that 
which  is  equitable  and  reasonable ;  according  to  the  work  performed. 
Compare  Phil.  i.  7.  Col.  iv.  1.  2  Pet.  i.  13.  8.  The  eVirpo7roc 
was  an  officer  answering  to  a  steicard  or  bailiff.  Hesychius  :  67rt- 
TpoTTOQ'  6  irpooraTuiv  xojpiiov  Kai  oXi]Q  rrjg  ovcriag.  Herod.  I. 
108.  7rdvTo>v  eitiTpoTrov.  It  appears  that  the  instruction  and 
guardianship  of  children  was  sometimes  part  of  his  duty.  See  Gal. 
.iv.  2.  Xen.  Mem.  i.  2.  40.  Joseph.  B.  J.  I.  30.  5.  By  the  Romans  he 
was  called  procurator.  Cic.  Or.  pro  Csecin.  c.  20.  Procurator  dicitur 
omnium  rerum  ejus  quasi  poene  dominus,  hoc  est,  alieni  juris 
vicarius.  Compare  Auson.  ad  Paulin.  Ep.  22.  9.  The  Roman 
governors  were  also  called  Procuratores  or  e7nrpo7rol,  though  they 
are  called  in  the  New  Testament  by  the  more  general  appellation  of 
ijyefxoveg.  See  chap.  x.  qu.  40.  10.  Render  dvd  dnvdptov, 
a  denarius  apiece.  The  form  is  given  more  fully,  dvd  etc  eicacrTog, 
in  Rev.  xxi.  21.  11.  From  the  order  in  which  the  labourers  were 
paid,  it  appears  that  the  Gentiles,  though  last  called,  were  the  first 
who  received  the  blessings  of  the  Gospel : — the  equal  rewards  imply 
an  equality  of  privilege  and  advantage  to  all  who  embrace  Christ- 
ianity ; — and  the  murmuring  of  those  who  were  first  hired  represent 
the  extreme  reluctance  of  the  early  Jewish  converts  to  admit  the 
Gentiles  to  equal  privileges  with  themselves.  See  Acts  xi.  2,3.  xiii.  45. 
sqq.  Rom.  xi.  28.  and  elsewhere.      12.    Since  the  call  was  no  sooner 


CHAPTER   XX.  179 

given  than  obeyed,  it  is  clear  that  the  rewards  of  those  called  at  the 
eleventh  hour  holds  out  no  encouragement  to  a  late  repentance.  13. 
Some  understand  -Koiei v  in  the  sense  of  Etarpifteiv,  as  in  Acts  xv.  33.  and 
elsewhere;  but  it  is  better  to  supply  epyov,  as  in  Exod.  xxxi.  15.  lxx. 
14.  Wither  toZq  ep.o~ig,  supply  xpj/uaeri.  So  Luke  xv.  31.  ret  epd, 
for  which  Matthew  (xix.  21.)  has  rd  virdpxovra.  15.  See  chap, 
vi.  qu.  32.  16.  As  opposed  to  7rovr]p6g  in  the  sense  here  used, 
dyaOog  must  be  rendered  liberal,  beneficent.  17.  Sometimes  the 
terms  kXtjtoi  and  e/cXefcroi  are  nearly  synonymous;  but  here  the 
former  are  those  who,  though  called,  may  or  may  not  obey  the  call 
to  embrace  the  Gospel;  whereas  the  latter  are  those  only  who  fulfil  the 
conditions,  and  are  therefore  chosen  to  partake  of  the  privileges  of 
Christianity.  Our  Lord's  declaration,  therefore,  gives  no  colour  to 
the  doctrine  of  an  arbitrary  election ;  but  affirms  simply  that  those 
who  are  eminent  for  their  Christian  labours  will  receive  the  due 
reward  of  them,  whether  they  come  early  or  late  into  their  Lord's 
vineyard. 

Vv.  XVII— XIX.  18.  Why  dva(3aiVetv  eiS  'hpo- 
auXvfxal  19.  What  is  meant  by  k<xt  lllav?  20.  In 
what  relation  are  the  apyiiepeig  and  ypa/jfiareig  men- 
tioned together?  21.  How  was  Christ  delivered  toIq 
eQveo-l  ?  22.  Point  out  the  remarkable  character  of 
this  prophecy,  as  proving  Christ's  omniscience. 


Vv.  XVII — XIX.  18.  Jerusalem  was  built  on  a  mountain  in  the 
elevated  country  of  Judsea ;  and  thence  dvaj3aiveiv  is  constantly 
used  in  the  New  Testament  of  a  journey  thither.  So  also  in  Joseph. 
Ant.  xii.  7.  6.  xiii.  6.  4.  B.  J.  n.  3.  1.;  12.  6.  19.  By  /car'  idiav 
it  is  intimated  that  our  Lord  and  his  disciples  travelled  apart  from 
the  rest  of  the  people  who  were  going  to  keep  the  passover  at  Jeru- 
salem. 20.  See  Introd.  qu.  73.  21.  Christ  was  delivered  to  the 
Roman  governor  Pilate,  and  his  Gentile  soldiers  ;  and  therefore  toIq 
eOveat.  See  John  xviii.  32.  22.  Humanly  speaking,  it  was  more 
probable  that  Christ  would  have  been  privately  assassinated,  or 
stoned  in  some  popular  outbreak,  than  brought  before  a  foreign 
tribunal,  and  put  to  death  by  the  Roman  punishment  of  crucifixion. 
His  prediction  is  therefore  a  remarkable  instance  of  the  prophetic  spirit 
with  which  he  was  endued. 


180  CHAPTER   XX. 

Vv.  XX— XXVIII.  23.  Who  were  the  sons  of 
Zebeclee,  and  what  was  the  name  of  their  mother  ? 
24.  With  whom  did  her  request  originate ;  and  under 
what  impression  was  it  made  ?  25.  What  is  implied 
in  the  expression,  to  icaOiaai  e'/c  de^iuiv  kcu  e£  £vu)wjjlojv  ; 
and  to  what  custom  does  it  probably  allude  ?  26.  Ex- 
plain and  illustrate  the  sense  in  which  iroriipiov  and 
/3a7rri<7/ia  are  here  employed.  27.  How  was  our  Lord's 
prediction  respecting  James  and  John  verified?  28. 
Supply  the  ellipsis  with  ovk  i<ttlv  ipov  Sovvai;  point  out  the 
import  of  our  Lord's  declaration;  and  translate  the  passage 
in  accordance  with  that  import.  29.  Can  the  conduct 
of  the  brothers,  or  of  the  disciples,  on  this  occasion,  be 
reconciled  with  a  persuasion  of  Peter's  supremacy  ? 
30.  Give  the  signification  of  the  word  \vrpov ;  and  ex- 
plain the  expression  \Wpov  aVrt  ttoXXwv,  as  applied  to  our 
Lord.  31.  Is  ttoWoi  to  be  interpreted  with  any  degree 
of  latitude  ? 

Vv.  XX— XXVIII.  23.  See  chap.  iv.  qu.  62.  24.  From  Mark 
x.  35.  it  appears  that  Salome  made  the  request  for  her  sons'  pre- 
eminence at  their  own  instigation,  under  the  impression,  which  the 
Apostles  still  continued  to  entertain,  of  a  temporal  kingdom  about  to 
be  erected  by  the  Messiah.  25.  The  expression,  to  KaQiaai  4k 
£>e%i(Hv  Kal  e%  evojvvfuov,  implies  exaltation  to  a  station  of  the 
highest  dignity.  Compare  1  Sam.  xx.  25.  1  Kings  ii.  19.  Psal.  xliv. 
9.  ex.  1.  1  Esdr.  iii.  7.  iv.  42.  Joseph.  Ant.  xi.  4.  Xen.  Cyr.  vin. 
1.  6.  Perhaps  there  is  an  allusion  to  the  Jewish  Sanhedrim,  where 
the  two  principal  officers  sat  on  the  right  and  left  of  the  President. 
26.  A  cup  is  a  frequent  emblem  of  the  portion  of  good  or  ill,  gene- 
rally the  latter,  which  falls  to  the  lot  of  man ;  and  to  drink  of  the 
same  cup  with  another  signifies  to  have  the  same  measure  of  afflic- 
tion. See  Horn.  II.  Q.  525.  Psal.  lxxiv.  8.  Isai.  Ii.  17,  22.  Jerem. 
xxv.  15.  28.  Lam.  iv.  1.  John  xviii.  11.  Rev.  xiv.  10.  So  Plaut.  \ 
Cas.  v.  2.  44.  Ut  seiiex  hoc  eodem  poculo,  quo  ego  bibo,  biberet. 
Another  familiar  symbol  for  immersion  in  calamity  is  Baptism.  See 
Psal.  xli.  7.  lxxxviii.  7.  Cant.  viii.  7.  Jerem.  xlvii.  2.  Ezek.  xxvi.  19. 


CHAPTER   XX.  181 

Dan.  ix.  26.  Jonah  ii.  4.  Luke  xii.  5.  So  Virg.  vEn.  VI.  512.  His 
mersere  mails.  27.  In  fulfilment  of  this  prophecy,  James  was 
beheaded  by  order  of  Herod  Agrippa  (Acts  xii.  2.),  and  John  was 
banished  to  the  isle  of  Patmos  by  Domitian  (Rev.  i.  6.).  28.  The 
ellipsis  ofepyov,  understood  with  ovk  iariv  ifxov  Sovvai,  is  supplied 
Xen.  Cyr.  II.  1.  11.  Eur.  Phoen.  154.  Our  Lord  does  not  disclaim 
the  power  of  granting  his  disciples'  request,  but  asserts  that  his  will 
agrees  with  that  of  his  Father,  as  to  the  selection  of  those  who  will  be 
chosen  to  the  highest  honours.  Hence  d\X'  i]  must  be  rendered 
except ;  as  in  Herod.  I.  193.  Callim.  II.  Dian.  34.  Compare  also 
Matt.  xvii.  8.  with  Mark  ix.  S.  29.  Had  any  supremacy  been  pre- 
viously adjudged  to  Peter,  it  is  clear  that  neither  would  the  brothers 
have  now  sought,  nor  the  disciples  afterwards  disputed  about  it. 
30.  Properly  Xvrpov  is  a  ransom  ;  and  thence  generally  in  the  Scrip- 
tures it  is  synonymous  with  e'^iXao-jtinr,  a  peculiar  sacrifice.  Compare 
Numb.  xxxv.  31.  Prov.  vi.  35.  See  also  Lucian.  D.  D.  iv.  2.  ^lian. 
H.  An.  x.  13.  Our  Lord  therefore  gave  his  life  instead  of  the  lives 
of  those  for  whom  he  suffered.  31.  As  frequently  in  Scripture, 
7ro\Xoi  is  here  used  in  the  sense  of  Travreg.  St.  Paul  indeed  uses  the 
cognate  expression,  dvriXvTpov  xnrep  7rdvTiov}  in  1  Tim.  ii.  6.  Com- 
pare also  Rom.  v.  15.  with  1  Cor.  xv.  22. 

Vv.  XXIX— XXXIV.      32.     Where  was  Jericho? 

33.  In  what  particulars  do  the  narratives  of  the  cure  of 
these  blind  men,  as  given  by  Mark  and  Luke,  differ  from 
that  of  Matthew ;  and  how  do  you  reconcile  the  dis- 
crepancies? 34.  Point  out  any  peculiarity  in  the 
construction  of  the  question  H  Qikere  irori)aio  v^Tlv  ;  and 
supply  the  ellipsis. 

Vv.  XXIX — XXXIV.  32.  Jericho  was  a  large  town,  in  the  tribe 
of  Benjamin,  about  three  miles  west  of  the  Jordan  and  sixteen  east 
of  Jerusalem.  For  its  history,  see  Josh.  iii.  16.  vi.  20.  sqq. ;  Judg.  i. 
16.  1  Kings  xvi.  34.  2  Kings  ii.  5.  21.  Joseph.  B.  J.  I.  18.  5.  Plin. 
N.  H.  v.  14.  33.  For  etcKopevofievuv,  Luke  (xviii.  35.)  has  ev  rep 
iyyiZeiv,  ichile  he  teas  near,  not  as  he  drew  near.  Compare  Luke 
x.  9.  xv.  1.  Rom.  xiii.  12.  Moreover,  Luke  and  Mark  (x.  46.)  men- 
tion only  one  blind  man,  whom  the  latter  calls  Bartimceus.  Doubt- 
less there  was  something  more  remarkable  in  his  case,  than  in  that  of 
his  fellow-sufferer.   For  a  similar  discrepancy,  see  chap.  vni.  qu.  49. 

34.  The  dative  vfiiv  is  a  Hebraism.  In  Greek  the  accusative  is 
properly  used.     Before  Troirjvw,  there  is  the  usual  ellipsis  oi'iva. 


182  CHAPTER    XXI. 


CHAPTER    XXI. 

Vv.  I — XI.  1.  Describe  briefly  the  situation  of  the 
Mount  of  Olives,  and  the  villages  of  Bethany  and  Beth- 
phage.  2.  Whence  does  it  appear  that  Bethany  was 
not  the  village  to  which  Jesus  sent  the  disciples ;  and 
whither  did  he  in  all  probability  direct  them  ?  3.  Is 
there  any  difference  in  the  direction  given  by  our  Lord 
to  his  disciples,  as   related   by  the  other  Evangelists  ? 

4.  Upon  which  of  the  animals  did  Christ  ride,  and  why  ? 

5.  In   what   sense   do   you   here   understand   6    avpiog  ? 

6.  Whence  is  the  prediction,  said  to  have  been  fulfilled 
on  this  occasion,  cited;  and  what  was  its  fulfilment 
designed  to  effect?  7.  Are  expressions,  similar  to 
0vyan)p  2twj/,  of  frequent  occurrence  ?  8.  How  are  the 
nouns  vIoq  and  viro'Cvywv  here  applied  ?  9.  Was  there 
any  thing  undignified  in  Christ's  riding  upon  an  ass? 
10.  What  is  the  antecedent  of  the  relative  abrwv  ?  11. 
Of  what  was  the  conduct  of  the  multitude  indicative; 
and  was  it  in  conformity  with  the  prevailing  customs 
of  the  Jews  and  other  nations  ?  12.  Explain  and 
illustrate  the  exclamations  uttered  upon  the  occasion. 
13.  How  is  kadoQr)  here  used?  14.  What  was  the 
date  of  Christ's  public  entry  into  Jerusalem  ? 

Vv.  I — XI.  1.  The  Mount  of  Olives,  so  called  from  its  producing 
that  fruit  in  abundance,  lay  eastward  of  Jerusalem,  at  the  distance  of 
about  two  miles  (Acts  i.  12.).  Josephus  however  (Ant.  xx.  7.  6.), 
reckoning  from  the  very  foot  of  the  hill,  says  that  it  was  only  five 
stadia  from  the  city.  On  the  eastern  declivity  of  the  mountain 
were  the  villages  of  Bethany  and  Bethphage ;  both  of  which,  from 
their  proximity,  are  mentioned  by  Mark  and  Luke.  2.  It  appears 
from  John  xii.  1,  12.  that  Jesus  was  now  coming  from  Bethany, 


CHAPTER  XXI.  183 

which  could  not  therefore  be  the  village  to  which  he  sent  his  dis- 
ciples. Bethphage  therefore  was  doubtless  the  place  to  which  he 
directed  them.  3.  St.  Mark  (xi.  2.)  and  St.  Luke  (xix.  30.)  men- 
tion the  colt  only  ;  and  describe  it  as  one  upon  which  no  man  had 
ever  sat.  4.  This  was  doubtless  because  it  was  upon  the  colt  that 
our  Lord  rode ;  and  both  among  Jews  and  heathens  those  animals, 
which  had  never  been  employed  in  the  service  of  men,  were  devoted 
to  religious  uses.  See  Deut.  xxi.  3.  1  Sam.  vi.  7.  Virg.  Georg.  iv. 
540,  551.  Ovid.  Met.  ill.  11.  Hor.  Epod.  ix.  22.  5.  By  6  Kvpiog 
is  not  meant  the  Lord  kcit'  e£ox»]V,  i.  e.  the  Messiah;  but  is 
equivalent  with  6  SiddaicaXog,  as  applied  to  the  Jewish  doctors  by 
their  disciples.  See  Matt.  xxvi.  18.  6.  The  opening  words  of  the 
prophecy,  here  cited,  are  from  Isaiah  (lxii.  11.),  and  the  remainder 
from  Zechariah  (ix.  9.).  Of  none  other  than  Jesus  could  it  be  said 
that  he  entered  Jerusalem  as  therein  described ;  and  its  fulfilment 
was  designed  to  elicit  from  the  Jews  such  a  public  acknowledgement 
of  his  claims  before  his  crucifixion,  as  must  necessarily  identify  him 
with  their  expected  Messiah.  7.  In  the  expression  Qvyarijp  SicJj/, 
Jerusalem  is  personified  ;  and  cities  and  countries  are  frequently  so 
designated  in  the  writings  of  the  prophets.  Compare  Psal.  xliv.  13. 
exxxvi.  8.  Isai.  xlvii.  1.  Jerem.  xxvi.  24.  Lament,  i.  6.  ii.  1.  Amos 
v.  2.  8.  With  vTroZvyiov  there  is  an  ellipsis  of  £wcw,  and  the 
word,  signifying  an  animal  which  bears  the  yoke,  is  appropriately 
applied  to  the  ass,  as  a  beast  of  burden.  Compare  Exod.  xxii.  10. 
Isai.  xxi.  7.  Of  viog,  signifying  a  colt,  there  is  a  parallel  instance  in 
Plutarch.  Conv.  Sept.  Sap.  p.  150.  elra  jxevroi  (TUi^povrjcrag,  ojg 
ovov  viog  eln,  Kareiravne  ra%u  tov  Spo/xov.  9.  There  was  nothing 
undignified  in  Christ's  riding  upon  an  ass  ;  for  persons  of  the  highest 
distinction  were  commonly  so -mounted.  See  Gen.  xxii.  3.  Judg. 
v.  10.  x.  4.  2  Sam.  xviii.  9.  1  Kings  i.  33,  34.  Compare  Horn.  II. 
A.  537.  10.  Although  Christ  rode  only  upon  the  foal,  yet  the 
plural  avTuiv  must  be  used  in  reference  to  it,  instead  of  the  singular  ; 
for  to  refer  it  to  ifidna  is  harsh  and  unnatural.  11.  This  reception 
of  Christ  by  the  multitude  was  expressive  of  the  most  triumphant 
gratulation.  Among  the  Eastern  nations  it  was  customary  to  spread 
their  garments  in  the  way  of  kings,  and  persons  of  distinction ;  and 
also  to  carry  palm-branches  in  their  hands,  and  strew  the  path  with 
flowers.  See  Levit.  xxiii.  40.  2  Kings  ix.  13.  1  Mace.  xiii.  51. 
2  Mace.  x.  7.  The  Greeks  and  Romans  also  had  a  similar  custom. 
Compare  ^Esch.  Agam.  881.  JHerod^vn.  54.  Li  v.  x,  47,  Q.  Curt. 
v.  1.  19.  Tacit.  Hist.  n.  70.  Ovid.  Trist.  IV.  2.  50,  Herodian.  i„ 
7.  4.  Claudian.  de  Laud.  Stil.  n.  400.       12.   Hosannah  is  a  Hebrew 


184  CHAPTER   XXI. 

word,  signifying  save  now :  and  the  exclamations  here  used  are 
taken  from  Psal.  cxviii.,  and  were  employed  by  the  Jews  during  the 
Feast  of  Tabernacles.  There  is  an  ellipsis  of  eorw  both  with  'Qaav- 
vd  and  evkoynfievog,  so  that  the  import  of  the  words  is,  may  God 
jyreserve  and  bless  the  son  of  David.  As  used  upon  this  occasion 
they  indicate  a  conviction  that  the  hopes  expressed  in  them  were 
realized  in  Christ.  See  also  chaps,  i.  qu.  13.  in.  qu.  41.  xi.  qu.  6. 
13.  The  verb  veieuOai,  as  well  as  KiveioBai,  is  sometimes  applied  to 
a  city  in  com??wtion,  whatever  the  cause  of  the  excitement.  Compare 
Matt,  xxviii.  4.  Acts  xxi.  30.  14.  Our  Lord  is  generally  supposed 
to  have  made  his  public  entry  into  Jerusalem  on  our  Palm  Sunday, 
six  days  before  the  Passover  ;  but  it  was  probably  a  day  later,  on  the 
morning  after  he  came  to  Bethany.     [See  GreswelPs  Dissertations.] 


Vv.  XII— XVII.  15.  On  what  day  of  the  Passion 
week  did  this  cleansing  of  the  Temple  take  place  ? 
16.  Distinguish  between  to  lepov  and  6  vaog ;  and  specify 
the  part  of  the  Temple  in  which  the  transaction  oc- 
curred. 17.  What  was  the  nature  of  the  traffic  which 
excited  our  Lord's  indignation?  18.  Give  the  deri- 
vation and  import  of  the  word  koWvJjktt^q.  19.  Why 
is  the  article  used  before  Trepiarspugl  20.  How  do 
you  account  for  the  readiness  with  which  the  traffickers 
yielded  to  our  Lord's  authority?  21.  How  had  the 
Temple  become  a  (nrrjXawv  \yo*T&v ;  what  Scripture 
does  our  Lord  quote ;  and  can  any  other  evidence  be 
alleged  in  proof  of  the  justice  of  its  application  ?  22. 
Upon  what  principle  may  oIkoq  irpoo-tvyjig  be  translated 
definitely  ?  23.  Whence  does  Christ  cite  the  prophecy 
with  which  he  rebukes  the  Scribes ;  and  does  it  materially 
differ  from  the  original  ? 

Vv.  XII— XVII.  15.  It  is  probable  from  St.  Mark's  account, 
that  the  cleansing  of  the  Temple  did  not  take  place  on  the  day  of 
Christ's  public  entry  into  Jerusalem,  but  a  day  later.  St.  Matthew 
may  have  related  the  occurrence  by  anticipation,  while  St.  Mark  has 


CHAPTER    XXI.  185 

been  more  particular  as  to  the  date.  16.  As  distinguished  from 
6  vadq,  the  Temple  properly  so  called,  to  tepov  comprised  the  entire 
building,  with  its  courts,  porticos,  and  chambers.  The  part  here 
more  immediately  intended  is  the  court  of  the  Gentiles,  which  was 
regarded  by  the  Jews  as  the   least  sacred  portion  of  the  edifice. 

17.  When  the  desecration  at  first  took  place,  the  traffic  there  con- 
ducted was  doubtless  confined  to  things  offered  in  sacrifice^,  or  con- 
nected with  the  Temple  service  ;  though  it  may  afterwards  have 
included  other  kinds  of  merchandize :  and  the  confusion  and  noise, 
which  could  not  have  failed  to  interrupt  the  more  devout  wor- 
shippers, naturally   excited   the   indignation   of  our  blessed   Lord. 

18.  As  Hebrew  money  only  could  be  paid  into  the  Treasury,  it  was 
necessary  for  those  Jews,  who  came  from  a  distance,  to  exchange 
their  foreign  coin  for  that  current  in  Judaea.  A  small  piece,  called 
k6\\v(3oq,  was  demanded  for  the  accommodation,  and  hence  the 
money-changer  was  called  ko\\v(3igt)Jc..  SeeQicVerr.  in  78.  Schol. 
ad  Arist.  Pac.  1199.  19.  The  article  before  7repiarepag  shews  that 
particular  doves  are  meant  j  namely,  those  which  were  appointed  as 
the  customary  offering  of  the  poor.  See  Levit.  v.  7.  xii.  8.  xiv.  22. 
Luke  ii.  24.  20.  It  has  been  thought  that  the  traders  were  awe- 
struck by  the  energy  of  our  Lord's  manner,  and  probably  by  a  divine- 
radiance  beaming  in  his  countenance,  which  led  them  to  yield  at 
once  to  his  authority.  21.  There  were  doubtless  exactions  and 
fraud  in  the  dealings  which  took  place  in  the  Temple,  sufficient  to 
justify  the  use  of  the  expression  air7]Xaiov  XyoTwi>,  which  our  Lord 
adopted  from  Jerem.  vii.  11.    The  Scripture  citedf  is  from  Tsai.  lvi.  7. 

,\  Speaking  of  a  period  somewhat  later,  Josephus  (Ant.  xx.  7.  5.)  says, 
'  eicdoxeZov  KkeTTTuiv,  tyoveuv,  dp7rdyu)V  to  \ep6v  yeyove.  Compare 
B.  J.  iv.  5.  1.  v.  9.  4.  22.  After  a  verb  nuncupative  the  article 
could  not  be  inserted,  so  that  oIkoq  rrpoaevxtJQ  may  nevertheless  be 
translated  definitely.  23.  The  Hebrew  original  of  our  Lord's 
citation  from  Psal.  viii.  2.  has,  thou  hast  ordained  strength,  instead  of, 
thou  Jiast  perfected  praise ;  but  as  the  only  strength,  which  could 
proceed  from  the  mouth  of  babes,  must  be  praise  of  God  for  the 
blessings  of  the  Gospel,  there  is  no  material  difference  between  the 
two  expressions. 

Vv.  XVIII— XXII.  24.  Supply  the  ellipsis  with 
■Kpiotag,  and  shew  that  the  date  does  not  really  differ  from  that 
which  is  assigned  to  it  by  St.  Mark.  25.  How  do  you 
render  avKfjv  fiiay  ?       26.  What  cavils  have  been  raised 

r2 


186  CHAPTER    XXI. 

against  our  Lord's  conduct  upon  this  occasion,  and  is 
there  any  foundation  for  them?  27.  Explain  and 
illustrate  the  expression  to  tT]q  avK^c.  28.  What  do 
you  understand  by  the  double  assurance,  kuv  tw  opei 
k.  r,  A.,  and  navTa.  oca  av  cunjcrjjre  k.  t.  A.,  ? 

Vv.  XVIII — XXII.  24.  Trpiotag.  Supply  oipaq  yevofievrjg.  This 
then  took  place  on  the  Tuesday.  Mark  (xi.  12.)  seems  to  put  it  on 
the  preceding  day.  It  is  probably* that  the  observation  of  the  dis- 
ciples was  made  on  the  day  after  the  cursing  of  the  fig-tree,  as  they 
perceived,  on  their  return  to  the  city,  that  it  had  withered  away. 
25.  See  chap.  vm.  qu.  35.  26.  It  has  been  said  that  in  cursing 
the  barren  tree,  our  Lord  exhibited  an  impatient  temper,  and  com- 
mitted an  act  of  injustice.  Both  cavils  are  equally  without  founda- 
tion. The  tree,  growing  by  the  way  side,  was  not  private  property, 
and  being  barren  was  useless.  Our  Lord  therefore  marked  it 
as  a  fitting  emblem  of  the  Jews,  whose  formal  profession  of 
religion  without  practical  holiness,  was  dooming  them  to  swift  des- 
truction. 27.  With  to  Trjg  avKrJQ  understand  Trpay/Jia  or  ar]p,eiov. 
So  Matt.  viii.  33.  ret  twv  t?atjuovi£ojueVwx'.  Compare  Xen.  Cyr. 
vii.  58.  (Econ.  xvi.  7.     28.  See  chaps,  xvn.  qu.  24.  xviii.  qu.  29. 

Vv.  XXIII— XXXII.  29.  i\B6vTi  clvtu  k.  t.  X. 
Explain  the  construction.  30.  Was  there  any  apparent 
propriety  in  the  question  which  the  Sanhedrim  put  to 
.Jesus?  31.  Upon  what  principle  did  our  Lord  reply 
to  it ;  and  what  was  the  nature  of  the  dilemna  to  which 
they  were  driven  by  it?  32.  To  what  is  l£  ohpavou 
equivalent?  33.  'iypvai  we.  7rpo(p{]Tr)y.  In  what  sense  is 
w'c  here  used  ?  34.  What  is  the  import  of  the  parable 
of  the  Two  Sons?  35*  Explain  fully  the  expression, 
'Eyw,  Kvpie.  36.  What  do  you  understand  by  7]\6ev  kv 
o^&J  liKaioavvr\Q  ? 

Vv.  XXIII— XXXII.  29.  See  chap.  Till.  qu.  1.  30.  There 
might  be  a  show  of  reason  in  the  question  of  the  Sanhedrim,  because 
the  authority  for  teaching  in  the  Temple  rested  with  them,  and  it 
was  part  of  their  office  to  distinguish  between  true  and  false  prophets. 


CHAPTER  XXI.  187 

31.  Their  perverse  refusal,  however,  to  acknowledge  the  claims  of 
the  Baptist,  proved  that  they  would  equally  pervert  an  assertion  of 
our  Lord's  divine  authority  into  the  means  of  working  his  ruin  ;  and 
therefore  he  availed  himself  of  a  Rabbinical  maxim,  that  a  captious 
question  was  to  be  met  by  another  in  reply.  Now,  as  the  testimony 
of  one  prophet  was  deemed  sufficient  to  establish  the  mission  of 
another,  they  could  not  admit  the  pretensions  of  John,  without  at 
the  same  time  confirming  those  of  Christ.  3*2.  That  e'£  ovpavov 
is  equivalent  to  en  Qeov,  see  Job  xxii.  27.  1  Mace.  iii.  GO.  ix.  46. 
33.  In  the  words  exovai  rig  7rpo<pi)Ti]v,  the  particle  rig  is  synonymous 
with  dXijQrig,  implying  reality  rather  than  similitude.  Compare 
Mark  xi.  32.  Luke  xx.  6.  See  also  Matt.  vii.  29.  John  i.  14.  34. 
From  the  remark  with  which  the  Parable  is  followed  up,  it  is  plain 
that  the  Two  Sons  represent  the  Publicans,  and  Pharisees  respectively ; 
whereof  the  latter  promised  much,  and  did  nothing;  but  the  former 
were  induced  by  the  Baptist's  preaching  to  embrace  the  Gospel. 
The  case  of  the  Jews  and  Gentiles,  may  easily  be  included.  35. 
With  'Eyri,Kvpie, supply  6e\u)  from  the  preceding  verse.  It  is  clearly 
an  expression  of  ready  assent  similar  to  icou,eyri,  in  Gen.  xxii.  1. 
Numb.  xiv.  40.  1  Sam.  iii.  4.  xxii.  12.  Compare  also  Arist.  Nub. 
725.  Equit.  32.  36.  The  words  ijXOev  ev  d£y  SucaioGvvijg  are 
equivalent  to  riSrjyei  eig  diicatoGvvqv.  He  lead  them  to  repentance 
by  the  example  of  holiness  which  he  set.  See  Joseph.  Ant.  xviii. 
62. 

Vv.  XXXIII— XLI.  37.  Explain  the  parable  of 
the  Householder.  38.  Is  there  any  thing  similar  to  it 
in  the  Old  Testament  ?  39.  What  was  the  \-nvog  ;  and 
what  the  v7ro\rjviov,  of  which  St.  Mark  speaks?  40. 
For  what  purpose  was  the  Tower  erected?  41.  In 
what  sense  is  the  verb  lipeiv  used  ?  42.  Whom  do  the 
IovXol  represent ;  and  can  you  show  that  the  treatment, 
which  they  are  said  to  have  received,  was  really  experienced 
by  them  ?  43.  Illustrate  the  expression  uaKovg  kukCoq 
aVoMvrcu.       44.  How  was  the  denunciation  fulfilled  ? 


Vv.  XXXIII— XLI.  37.  The  parable  of  the  Hemeholder  repre- 
sents the  wickedness  of  the  Jews  in  rejecting  all  the  prophets  and 
messengers  of  God,  and  eventually  killing  the  Son  of  God  himself; 


188  CHAPTER    XXI. 

the  punishment  about  to  overtake  them ;  and  the  admission  of  the 
Gentiles  to  be  God's  Church  and  people  in  their  stead.  38.  It  is 
founded  upon  the  very  similar  one  in  Isai.  v.  1.  sqq.  39.  A  xoine- 
press,  Xrjvog,  was  a  cavity,  frequently  dug  into  the  side  of  a  hill,  into 
which  the  grapes  were  thrown,  and  the  juice  squeezed  into  a  vessel 
or  receptacle,  called  viroXrjviov  (Mark  xii.  1.),  which  was  placed 
below.  40.  It  was  usual  to  erect  a  high  tower  for  the  keeper  of 
the  vineyard,  in  order  to  protect  the  fruit  from  foxes  and  other 
animals  (Cant.  I.  6.  11.  15.),  or  from  robbers.  The  custom  still 
prevails  in  the  East.  41.  Properly  depetv  is  to  flay,  or  tear  off  the 
skin;  and  thence,  to  scourge.  See  Mark  xii.  3.  Luke  xxii.  63. 
Acts  xvi.  37.  Arist.  Vesp.  504.  Arrian.  Epict.  n.  20.  42.  By 
^  SovXoi  are  meant  the  prophets;  of  whom  Isaiah  was  killed,  Jeremiah 
beaten,  and  Zachariah  stoned.  See  2  Kings  xxi.  10.  16.  2  Chron. 
xxxvi.  16.  Nehem.  iv.  26.  Jerem.  xliv.  4.  sqq.  At  the  same  time, 
the  expressions  are  probably  employed  in  a  general  acceptation. 
0  43.  The  paranoinasia,  Kaizovg  fca/cwg  d-TroXXvvai,  frequently  occurs.  \ 
See  Soph.  Aj.  1469.  ^Eur.  Med.  805.  Anthol.  Gr.  in.  7,  8.  Dion.  H.  ' 
vin.  6.  44.  This  denunciation  was  fulfilled,  about  forty  years 
afterwards,  by  the  destruction  of  the  Temple  and  city  of  Jerusalem, 
and  the  dispersion  of  the  inhabitants. 

Vv.  XLII — XL VI.  45.  Does  there  appear  to  be 
any  confusion  in  the  order  of  this  passage?  46. 
Whence  does  our  Lord  take  the  quotation  here  cited, 
and  how  is  it  applied  ?  47.  Explain  the  construction, 
both  of  the  accusative  \idoi>,  and  the  words  elg  KeQaXijv 
ytoviag.  48.  To  what  do  you  refer  abrt)  and  dav/iaarr)  ? 
49.  Point  out  the  import  of  the  denunciation,  dpdrjaerat 
dif  vjj.wy  k.  t.  X.  50.  What  is  the  allusion  contained 
in  the  words  6  Trtouv  k.  t.  X. ;  and  how  do  you  under- 
stand them?  51.  In  what  sense  is  the  verb  Xik^v 
to  be  taken  ? 

Vv.  XLII — XLVI.    45.  Jesus,  having  led  his  hearers  to  admit  the 
principle  enforced  in  the  parable,  proceeds  to  apply  it;    and  itisr^, 
probable  that  the  two  verses  of  the  application  have  been  proposed. 
46.  The  citation  is  from  Psal.  cxviii.  22,  23.      It  represents  Jesus 


CHAPTER    XXI.  189 

Christ,  proposed  to  the  Jews  as  the  corner  stone  of  the  Church,  and 
though  rejected  hy  them  on  account  of  his  want  of  comeliness  and 
beauty  (Isai.  liii.  2.),  selected  by  God  himself,  and  approved  by 
miracle  and  prophecy,  to  be  the  true  foundation  of  the  building 
required.  In  the  Scriptures  the  Church  is  frequently  represented 
under  the  figure  of  a  building,  of  which  Christ  is  the  XiQog  a'/cpo- 
yuviaiog.  (Eph.  ii.  20.).  Compare  Acts  iv.  11.  Rom.  ix.  33.  Tim.  ii. 
19.  1  Pet.  ii.  7.  47.  In  the  construction,  XiOov  is  here  made  to 
agree  with  the  relative  by  attraction,  instead  of  being  the  nominative 
to  the  verb.  So  Virg.  2En.  i.  573.  Urbem  quam  statuo,  vestra 
est.  Plaut.  Epid.  in.  4.  12.  1st  tint,  quam  quarts,  ego  sum.  Of 
the  form,  si£  Ke<paXi)v  ycjviag,  see  chap.  xix.  qu.  8.  48.  Since  avrtj 
and  9av/.ia(TTi)  cannot  be  referred  to  /ce^aXj/V  yuiviag,  the  syn- 
tax is  generally  explained  according  to  the  Hebrew  idiom,  by 
which  the  feminine  is  frequently  employed  instead  of  the  neuter, 
which  does  not  exist  in  the  language.  Compare  Gen.  xxiv.  14. 
Judg.  xix.  30.  1  Sam.  iv.  7.  xi.  2.  lxx.  Probably,  however,  the 
feminine  adjective  may  have  a  reference  to  oiKoSofxtj,  implied  in  the 
participle  oiKodo/xovvreg.  49.  It  is  not  possible  to  mistake  the 
meaning  of  the  denunciation,  on  apQijcrerai  k.  t.  X.,  which  has  been 
lamentably  fulfilled  in  God's  desertion  of  the  Jewish  Church,  and  his 
acceptance  of  the  Gentiles.  50.  The  words  d  7recrwv  /c.  r.  X. 
seem  to  be  an  allusion  to  Isai.  viii.  14,  15.  Having  represented 
himself  as  a  stone,  our  Lord  proceeds  to  state  the  consequences  of 
coming  in  contact  with  it.  He  that  stumbles  at  this  stone,  induced 
by  his  prejudices  to  disbelieve  the  Gospel,  shall,  until  he  repent,  be 
bruised  with  a  degree  of  violence,  less  than  the  utter  ruin  of  him, 
upon  whom,  in  consequence  of  his  obstinate  rejection  of  his  Saviour, 
the  stone  shall  fall,  and  grind  him  to  powder.  51.  Properly  the  verb 
XiKfiav  is  to  winnaic  corn  from  the  chaff;  and  thus  it  may  allude  to 
the  dispersion  of  the  Jews.  In  the  sense  which  the  E.  T.  attaches 
to  it,  it  will  include  the  punishment  of  the  wicked  at  the  day  of 
Judgment.  Such  may  also  be  its  meaning  in  Dan.  ii.  44.  lxx, 
Xeirrvvel  Kai  XiKfirjcrei  irdaag  rag  (3a<riXeiag, 


190  CHAPTER   XXIT. 


CHAPTER    XXII. 

Vv.  I — XIV.    1.  How,  and  upon  what  principle,  do  you 
account  for  the  use  of  ydfxovg  in  the  plural  ?       2.    Point 
out  the  object,  and  indentify  the  characters,  of  the  parable 
of  the  Marriage  feast ;  and  shew  that  Christ  is  repre- 
sented under  a  title  elsewhere  applied  to  him.       3.    Ex- 
plain and  illustrate  the  sense  in  which  Kakelv  is  here 
used.       4.     How  many  times   were    guests    commonly 
invited   to   an   entertainment;    and  which   invitation   is 
here  intended  1       5.    Shew  that  the  custom  is  accurately 
represented  in  the  parable.       6.    What  meal  is  meant  by 
to  upiarov  ?       7.    What  were  rd  vinaTa,  and  are  they  to 
be  distinguished  from  ol  ravpoi  1       8.  What  are  the  ori- 
ginal and  applied  significations  of  the  verb  dveiv  ?       9. 
What  do  you  infer  from  the  terms  ra  orparev/jartt,  rove 
tyovtig,  and  rrjv  irokiv  ivi-npr\atv1         10.      How   do    you 
understand   the   mixture  of  bad   and  good  among  the 
guests  invited  to  supply  the  place  of  those  who  refused 
the  former  call  ?       11.  What  was  the  wedding  ga?vnient; 
what  is  implied  in  the  want  of  it ;  and  what  is  the  spirit- 
ual import  attached  to  it?       12.    What  is  the  original 
meaning  of  the  verb  ^tfxovvy  and  how  is  it  here  employed  ? 
13.   Explain  the  allusion  in  the  expression  to  ckotoq  to 
iluTepov.       14.    To  whom  do  you  refer  the  declaration 
with  which  the  parable  concludes  ? 

Vv.  I— XIV.  1.  The  word  yd/xog  signifies  not  only  a  marriage, 
but  a  marriage-feast ;  as,  for  example,  in  Horn.  Od.  A.  226.  Some- 
times these  feasts  continued  for  a  week  or  more  ;  and  this  will  prob- 
ably account  for  the  use  of  the  plural.  See  Gen.  xxix.  27.  Judg.  xiv. 
10.,  and  compare  Arrian.  Exp.  vii.  4.  6.  2.  Under  the  figure  of  a 
marriage-feast  made  by  God  for  his  Son,  the  bridegroom  of  the 


CHAPTER    XXII.  191 

Church,  the  parable  represents  the  invitation  given  to  the  Jews  to 
embrace   the   Gospel ;  and,  on  their  refusal,  the  reception  of  the 
Gentiles  in  their  stead,  provided  they  appear  in  the  robe  of  Chris- 
tian  righteousness.      The   servants   were  the  Baptist,   the   seventy 
disciples,  and  the  Apostles ;  of  whom  the  latter  were  sent  again  with 
an  enlarged  commission  after  our  Lord's  resurrection.     Christ  is  also 
represented  as  the  bridegroom  or  spouse  of  the  Church  in  1  Cor.  xi. 
3.  Eph.  v.  23.  Rev.  xix.  7. ;    and  probably  throughout  the  Song  of 
Solomon.       3.    Properly  KaXeiv  is  to  call;  and  hence,  as  here  used, 
to  invite  or  carry  an  invitation.     So  also  in  1  Sam.  ix.  22.  Proy.  ix. 
3.  lxx.  Hesiod.  Op.  D.  342.  Anthol.  Gr.  i.  79.  1.     Vocare  is  used  in 
like  manner  in  PJaut.  Menaech.  in.  1.  11.  Asin.  iv.  1.  23.     Hence 
those  who  were  sent  with  an  invitation  were  called  by  the  Greeks 
KXi'ropeg,  and  by  the  Romans  vocatorcs.     See  Athen.  II.  8.  Plin. 
N.  H.  xxv.  36.       4.    Guests  were  twice  invited ;  first,  to  give  time 
for  preparation  :  and  again,  with  notice  of  the  hour,  shortly  before 
the  entertainment.     Here  the  allusion  is  to  the  second  invitation. 
5.   One  invitation  had  already  been  sent  by  the  Baptist,  which  was  I 
now  renewed  by  the  Apostles,  who  were  eventually  sent  to   the 
Gentiles.       6.    Among  the  antient  Greeks,  to   dpiarov  was  their 
morning  meal,  but  subsequently  the  name  was  given  to  that  which 
was  taken  about  noon,  as  distinguished  from  the  Zelirvov,  or  supper. 
The  terms,  however,  are  frequently  interchanged.       7.    By  aiTicrrd, 
from  aiTi^eiv,  are  meant  any  animals  fattened  for  food;  Z,oia  being 
understood.     Compare  2  Sam.  vi.  13.  1  Chron.  xv.  26.  Luke  xv.  23. 
It  has  been  thought  that  oi  ravpoi  Kai  rd  aiTiard  is  a  hendiadys  for 
ravpoi   (TiTi^ofievot,  as  ravpovg  Kai  OTep-ixara  for  ravpovg  eorefi- 
ixevovg  in  Acts  xiv.  13.    Here,  however,  it  should, seem  that  different 
animals  are  meant.       8.    Properly  Oveiv  signifies  to  sacrifice  ;  and 
since  both  Jews  and  heathens  offered  sacrifices  at  marriages  (Joseph. 
Ant.  viii.  23.  Athen.  v.  1.  Serv.  on  Virg.  2En.  in.  136.),  it  has  been 
thought  to  retain  its  original  sense  in  this  place.    Thus  also  we  have 
the  phrase  ydpovg  Oveiv  in  Philo  and  Plutarch.     Since,  however, 
the  verb  frequently  means  simply  to  kill,  it  is  better  so  to  under- 
stand it.     Compare  Deut.  xii.  15.  with  John  x.  10.     See  also  Acts  x. 
13.      9.    The  <TrpaTevp,ara  were  manifestly  the  Roman  armies  under 
Titus   and  Vespasian,   by  which  the  Jews  were   punished  for  the 
murder  of  Jesus,  themselves  slaughtered,  and  their  city  and  temple 
reduced  to  ashes.       10.    As  the  guests  included  both  bad  and  good, 
so  are  these  intermixed  in  the  visible  Church,  until  they  will  be 
separated  for  their  rewards  and  punishments  respectively  at  the  day 
of  judgment.       11.   A  custom  prevailed  among  the  antients  gene- 


192  CHAPTER     XXII. 

rally  of  wearing  at  marriages  a  garment  suitable  to  the  occasion. 
Thus  Aristophanes  (Av.  1699.)  speaks  of  a  ya/xiKrjv  yXavlda  a  and 
Eustathius  (on  Horn.  Od.  Z.  28.)  says  that  each  guest  received  one 
from  the  bride.  It  is  certain  that  accidental  guests  were  supplied  by 
the  donor  of  the  feast ;  so  that  the  appearing  without  one  could  only 
proceed  from  disrespect  or  negligence.  The  wedding  garment  of  the 
parable  is  clearly  emblematical  of  the  gifts  and  graces  of  a  Christian 
life.  See  Rev.  xix.  8.  12.  In  its  primary  acceptation,  §i\iovv  is 
to  muzzle  (1  Cor.  ix.  9.);  and  thence  to  silence;  as  again  in  v. 
34.  Mark  i.  25.  Joseph.  B.  J.  i.  22.  3.  13.  See  chap.  vin.  qu.  23. 
14.  See  chap.  xx.  qu.  17.  The  declaration  may  also  intimate  that 
of  Christians  comparatively  Only  a  few  live  in  a  manner  worthy  of 
their  profession,  and  so  as  to  have  any  claim  to  admission  into  the 
kingdom  of  heaven. 

Vv.  XV — XXII.  15.  Explain  and  illustrate  the 
verb  TrnytSevew,  and  the  corresponding  verb  employed 
by  St.  Luke.  16.  Who  were  the  Herodlans ;  and 
what  was  the  nature  of  the  snare  by  which  it  was  in- 
tended to  entrap  Christ?  17.  What  is  the  formation 
of  the  word  'HpwSiavoi?  18.  Give  the  import  of  the 
phrase  j3\eit£t v  elg  irpoawTrov  tivoq.  19.  Upon  what  was 
the  question  put  to  our  Lord  grounded  ;  and  what  recent 
occurrence  rendered  it  peculiarly  dangerous  to  solve  ? 
20.  Upon  what  principle  did  the  counter-question  of  our 
Lord,  and  the  precept  built  thereon,  depend  ? 

Vv.  XV— XXII.  15.  For  Trayidevauxn,  St.  Mark  (xii.  13.)  uses 
dypevcrioai.  Of  the  two  verbs,  the  former  is  properly  employed  with 
reference  to  folding,  and  the  latter  to  hunting;  so  that  either  of 
them  will  signify  metaphorically  to  entrap  or  ensnare.  Compare 
Prov.  vi.  2.  lxx.  In  a  similar  way  Cicero  (Q.  Acad.  iv.  29.)  makes 
use  of  the  expressions  irretire  and  laqueos  tendere.  16.  Of  the 
Herodlans,  see  Introd.  qu.  67.  The  question  of  tribute  was  so 
framed,  that  a  reply  in  the  affirmative  would  have  enabled  the 
Pharisees  to  denounce  Christ  as  an  enemy  of  his  country ;  and  in 
bringing  with  them  the  Herodians,  they  had  contrived  that  the  con- 
trary judgment  might  be  reported,  as  treason,  to  the  Roman  go- 
vernment.      17.   Like  Antonianl,   Cossariani,   Christiani,  so  also 


CHAPTER   XXII.  193 

Herodianx  is  a  word  of  Latin  formation.  18.  In  the  Scriptures, 
the  phrase  jSXeVeiv  etc  irpoouTrov,  or  its  equivalent  \ap(3aveiv 
7rp6<T<i)7rov  rivog  (Luke  xx.  21.),  implies  respect  of  persons,  pre- 
judice, partiality.  Compare  Lev.  xix.  15.  Deut.  xvi.  19.  2  Sam. 
xiv.  14.  Acts  x.  34.  James  ii.  1.  3.  9.  1  Pet.  i.  17.  Jude  16.  19.  The 
question  of  the  legality  of  paying  tribute  was  built  upon  the  Mosaic 
injunction  (Deut.  xvii.  15.)  against  setting  a  stranger  to  be  king  over 
them ;  with  which  the  Jews  considered  the  tax  imposed  by  the  Romans 
to  be  inconsistent.  As  Judas  the  Gaulonite  had  recently  incited  the 
people  to  rebellion,  with  .a  view  to  rid  themselves  of  this  obnoxious 
tribute,  it  was  a  peculiarly  dangerous  subject  to  touch  upon ;  and  the 
insidious  malignity  of  the  Pharisees  is  strongly  marked  by  their 
attempt  to  involve  Christ  in  the  discussion  of  it.  20.  There  is  a 
maxim  in  the  Talmud,  that  wherever  the  coinage  of  a  king  is  current, 
the  people  are  bound  to  him  as  their  sovereign :  so  that  the  production 
of  a  piece  of  money,  impressed  with  the  image  and  superscription  of 
Augustus,  was  an  acknowledgement  of  his  right  to  their  obedience, 
and  of  their  duty  to  pay  the  tribute  demanded  of  them. 

Vv.  XXIII— XXXIII.  21.  Who  were  the  Sad- 
ducees ;  and  what  was  their  creed  ?  22.  What  was  the 
object  of  the  Law  respecting  a  deceased  brother's  wife ; 
and  was  Moses,  strictly  speaking,  the  author  of  it  ? 
23.  Was  the  question  put  to  our  Lord  framed  for  the 
occasion ;  or  was  it  a  common  topic  of  debate  ?  24. 
What  do  you  here  understand  by  rac  ypa^dg,  with  refer- 
ence to  the  authority  which  the  Sadducees  allowed  to  the 
Scripture  Canon  ?  25.  How  do  you  here  understand 
the  expression,  rrtv  dvvafjuv  tov  Qeoii  1  26.  What  is  the 
import  of  our  Lord's  argument  respecting  the  God  of 
the  Patriarchs ;  and  is  there  anything  like  it  in  the 
Rabbinical  writings  ? 

Vv.  XXIII— XXXIII.  21.  See  Introd.  qu.  65.  22.  The  object 
of  the  law  respecting  a  deceased  brother's  wife  was  to  keep  the 
families  and  tribes  of  the  Israelites  distinct;  but  at  the  same  time, 
it  was  only  a  .perpetuation  of  the  practice  in  use  among  the  Patri- 
archs.    Compare  Gen.  xxxviii.  8.  Deut.  xxv.  5,  6.       23.    Although 


194  CHAPTER   XXII. 

the  case  was  doubtless  put  as  strongly  as  possible,  yet  the  objection 
itself  seems  to  have  been  frequently  canvassed  by  the  Jewish  doctors : 
for  it  is  found  in  the  Talmud.  24.  Since  the  Sadducees  had  ap- 
pealed to  the  writings  of  Moses,  it  is  probable  that  the  ypatpai,  to 
which  our  Lord  refers,  may  be  so  limited.  It  does  not  follow,  how- 
ever, as  some  have  imagined,  that  the  Sadducees,  like  the  Samaritans, 
rejected  the  rest  of  the  Old  Testament.  25.  Here,  as  in  other 
passages,  it  is  enough  to  interpret  tijv  d.  rov  Qeov  of  his  power  to 
raise  the  dead/  Compare  Acts  xxvi.  8.  Rom.  vi.  4.  1  Cor.  vi.  14. 
Eph.  i.  19,20.  Phil.  iii.  21.  Heb.  xi.  19.  26.  At  the  time  when 
God  declared  to  Moses  from  the  burning  bush  (Exod.  iii.  6.  15.)  that 
he  was  God  of  the  Patriarchs,  they  had  been  long  dead ;  yet  he  was 
still  their  God  :  consequently  they  were  still  in  existence.  This  the 
Sadducees  denied  ;  and  the  refutation  of  their  doctrine  carried  with 
it  a  proof  of  the  resurrection.  Manasseh  Ben  Israel,  a  Jewish  writer, 
has  a  similar  argument : — "  Since  God  is  not  a  God  of  the  dead  who 
are  not,  but  of  the  living  icho  are,  we  justly  conclude  that  the  souls 
of  the  Patriarchs  are  still  in  existence. 

Vv.  XXXIV — XL.  27.  What  meanings  have  been 
assigned  to  the  formula  kiri  to  clvto  ;  and  how  is  it  here 
employed  ?  28.  How  does  St.  Mark  designate  this 
vofitKog;  and  in  what  spirit  does  he  appear  to  have  ad- 
dressed Jesus,  and  received  his  reply?  29.  Upon  what 
prevailing  notions  was  his  question  grounded  ?  30. 
Illustrate  fully  the  expression  kv  6Xn  ttj  Kapciy  gov,  k.  t.  A. 
31.  Why  is  the  article  omitted  before  7rpwr^  kcu  fAeydX-n  ; 
and  how  is  fjnydXn  to  be  understood?  32.  In  what 
sense  does  our  Lord  say  that  the  second  great  command- 
ment is  like  the  jirst ;  and  what  Pharisaical  error  does 
the  assertion  refute  ?  33.  What  is  the  Scriptural  im- 
port of  the  term  neighbour  ?  34.  Explain  the  allusion 
contained  in  the  word  Kpt/iavrcu,  and  point  out  the  mean- 
ing of  our  Saviour's  observation. 

Vv.  XXXIV — XL.  27.  Some  consider  the  phrase  eVi  to  avro 
equivalent  to  onoOvnaSov,  with  one  accord  ;  but  it  is  better  perhaps 


CHAPTER   XXII.  195 

to  supply  xwpiov.  Hesychius  explains  it  by  6/xou,  and  eig  tov 
avTov  tottov.  Compare  Psal.  ii.  2.  lxx.  Luke.  xvii.  35.  Acts  i.  15. 
ii.  1.  44.  iii.  1.  iv.  5.  2G.  28.  This  vopiKog  is  called  by  St.  Mark 
(xii.  28.)  elg  ruiv  ypapfia-ewv,  and  from  the  narrative  of  that  Evan- 
gelist, he  does  not  seem  to  have  questioned  Jesus  with  any  insidious 
intention,  but,  struck  with  the  force  of  his  reasoning  with  the  Saddu- 
cees,  to  have  been  really  anxious  to  test  his  knowledge  of  the  Law. 
Nothing  more  maybe  meant  by  7retpdZ,iov ;  and  he  appears  by  the 
same  account  to  have  listened  to  our  Lord's  reply  with  candour  and 
docility.  29.  See  chap.  v.  qu.  35.  30.  The  expression  iv  S\y  tij 
KapSip  aov,  k.  t.  X.  implies  the  most  energetic  exercise  of  every 
faculty  and  power.  Thus  Arist.  Nub.  86.  e'Lnep  etc  rrjg  KapSlag  /x' 
ovrojg  0i\etc.  Theophr.  Char.  17.  Oavfxd^tx)  el  cry  icai  diro  ^i'v^l 
fie  0i\el£.  Plaut.  Capt.  n.  3.  29.  Id  petam,  id  persequarque  cords 
et  amnio  atque  viribus.  Catull.  Pel.  Thet.  lxv.  69.  "JToto  ex  te 
pectore,  Thcscu,  Toto  anlmo,  totd  pendebat  perdita  mente.  Of 
the' same  use  of  the  preposition  iv  there  are  examples  in  Ecclus.  vi. 
26.  vii.  29,  30.  Compare  Mark  xii.  30.  Luke  x.  27.  31.  Ordinals 
and  superlatives  generally  omit  the  article ;  and  fxeydXrj  is  here  put 
for  fxeyia-7].  See  chap.  v.  qu.  36.  32.  In  saying  that  the  second 
great  commandment  was  like  the  first,  our  Lord  meant  that  it  was 
equal,  or  nearly  so,  in  importance ;  thus  setting  aside  the  doc- 
trine of  the  Pharisees  that  the  observance  of  one  precept  would 
excuse  the  neglect  of  another,  and  that  the  duties  of  the  first  Table 
were  greatly  pre-eminent  above  those  of  the  second.  33.  In  a 
Qhristiart  sense,  the  term  neighbour  includes  any  one  who  stands  in 
need  of  help,  and  is  capable  of  receiving  it.  See  Rom.  xiii.  8. 
34.  In  the  verb  Kpefiavrai  there  is  an  allusion  to  the  custom  of 
hanging  up  laws  in  a  public  place,  where  all  might  see  them ;  and 
our  Lord's  meaning  is  that  love  to  God  and  man  comprehends  the 
grand  design  of  all  religion. 

Vv.  XLI— XLVI.  35.  What  was  the  design  of  the 
question  which  our  Lord  now  proposed  to  the  Pharisees ; 
and  the  nature  of  the  reproof  contained  in  it  ?  36. 
Whence  did  he  cite  the  passage  upon  which  his  argu- 
ment is  built ;  and  would  the  Jews  necessarily  admit  the 
propriety  of  the  application  ?  37.  What  is  the  import 
of  the  phrase  Kadijadat  tic  ZsZitiv  ?  38.  What  do  you 
understand   by    Tidivai    rovg    ix^povg    vtco    tCjv    ttoZwv  ? 


196  CHAPTER    XXIII. 

39.    State  the  dilemma  in  which  the  Pharisees  found 
themselves  involved. 

Vv.  XLI— XLVI.  35.  The  design  of  the  question  which  our  \ 
Lord  put  to  the  Pharisees  was  to  refute  the  notion,  on  the  one  hand, 
that  the  Messiah  would  establish  a  temporal  kingdom ;  and,  on  the 
other,  to  reprove  their  ignorance  of  the  Scriptures  in  regard  to  hi9 
person  and  dignity.  Though  he  was  a  descendant  of  David,  he  was 
at  the  same  time  his  Lord ;  and  consequently  his  kingdom  was 
superior  to  any  earthly  kingdom.  36.  As  he  cited  the  prophecy 
from  Psal.  ex.  1.,  which  the  Jewish  doctors  with  one  consent  applied 
to  the  Messiah,  they  could  not  but  admit  the  cogency  of  the  inference 
derived  from  it.  37.  See  chap.  xx.  qu.  25.  38.  To  place  the 
foot  upon  the  neck  of  an  enemy  implied  conquest ;  and  the  expression 
TiQivai  tovq  ex^povg  k.  t.  \.  indicates  the  exaltation  of  Christ  above 
his  spiritual  enemies.  See  Judg.  iii.  26.  Isai.  xlii.  13.  lxiii.  1. 
39.  Had  the  Pharisees  replied  to  Jesus,  they  must  either  have  re- 
jected the  authority  of  David,  or  acknowledged  the  divinity  of 
Christ. 


{ 


Ct>6 


5  f :  So 


s 

CHAPTER    XXIII. 

Vv.  I — XII.  1.  From  whom  are  the  multitudes, 
ol  b'x^01)  nere  distinguished  ?  2.  What  is  the  import 
of  the  expression  iwl  rrjg  Mwaewc  KadiSpag  KaOi£eiv? 
3.  To  what  do  you  limit  the  injunction,  irdvTa  ovv  oaa 
uv  eiirisHnv  /,-.  r.  \.  ?  4.  Explain  and  illustrate  the 
words  \eyovai  yap,  /ecu  ov  ttoioxkti.  5.  What  do  you 
understand  by  the  <pop-ia  fiapia  kcu  IvafidoTaKTa  here 
mentioned  ?  6.  Point  out  and  exemplify  the  meaning 
of  the  expression  datcrvXu  Kivtiv.  7.  What  were  the 
<pv\aKTiipia  ;  what  is  the  import  of  the  term  ;  and  whence 
arose  the  custom  of  wearing  them  ?  8.  What  were  the 
Kpaaireca.  tCjv  Iftariiav  ?       9.    Does  our  Lord  appear  to 


CHAPTER   XXIII.  197 

iiave  denounced  the  use  of  the  phylacteries  and  fringes 
altogether?  10.  Explain  the  terms,  7rpioroKXiaia  Lv 
to'iq  Senrvoic,  7rp(x)T0Kade^piat  iv  rate  avvaytoyaig,  and  acr- 
TrcKT/jiol  iv  reus  dyopa'ig.  11.  What  was  the  Jewish 
form  of  salutation?  12.  In  what  sense  does  Christ 
forbid  his  disciples  to  be  called  Rabbi  and  Father ;  and 
upon  what  grounds  ?  13.  Does  not  our  Lord  fre- 
quently urge  the  duty  of  self-abasement ;  and  in  what 
light  is  the  precept  to  be  regarded  ? 

Vv.  I— XII.     1.    Having  silenced  the  Pharisees,  Jesus  addressed 
himself  to   the   by-standing  multitude,   as   distinguished  from  the 
disciples.       2.   By  the  chair  of  Moses  is  meant  the  seat  in  which  the 
Scribes  sate  to  read  and  explain  the  Books  of  Moses  to  the  people. 
See  Neh.  viii.  4.  Acts  xv.  21.  2  Cor.  iii.  15.      3.   Though  the  precept 
is  delivered  in  general  terms,  by  iravra  oaa  dv  eliriDaiv  our  Lord 
meant  only  what  the  Scribes  taught  on  the  authority  of  the  Law. 
He  certainly  did  not  include  the  traditions,  which  he  proceeds  im- 
mediately to  condemn.      4.   The  words  \iyovai  yap,  Kai  ov  ttoiovgi, 
imply  that  even  where  their  interpretation  of  the  Law  were  in  the 
main  correct,  their  practice  did  not  correspond  with  their  teaching. 
See   Arrian.   Epict.    ill.    7.   rjfieiq    yap    dXXa    Xe'yo/uei/,   dXXa   it' 
iroiovp.eV    Xeyo^iev    rd     tcaXd,    7roiov/xev    rd    aiaxpd.      Compart 
Lucian.  Fugit.  19.  Liy.  vu.  32.       5.    In  allusion  to  the  loads  bound 
S)    upon  beasts  of  burden,  the  rigid  observances  of  external  ceremony, 
called  in  the  Talmud  the  strokes  of  the  Pharisees,  are  the  tpopTiu 
fiapea  to  which  our  Lord  alludes.     Compare  Acts  xv.  10.       G.     The 
expression  ry  SatcrvXy  Kive~n>,  with  which  dicpoj  is  perhaps  under- 
stood, corresponds  with  the  Latin  proverb  extremo  digito  attingere, 
applied  to  those  who  refuse  the  least  assistance  in  cases  of  emer- 
gency.    Lucian.  Demon.  IV.  ov£i  Kara   rr\v   Trapoifiiav,  aKpy  r<^» 
daicrvXy  d-^dnevoq.      7.  The  Phylacteries  were  slips  of  parchment, 
inscribed  with  certain  passages  of  the  Law,  which  the  Jews  wore  on 
the  forehead  and  left  arm  at  morning  and  evening  prayer.     They 
were  called  (pvXaKryjpia,  because  they  were  regarded  as  amulets  or 
charms,  and  supposed  to  be  a  "protection  against  evil  spirits.     The 
texts,  which  were  written  on  them,  were  Exod.  xiii.  1 — 10.;  11 — 16.; 
Deut.  vii  4 — 9. ;  and  xi.  13 — 21.     It  seems  that  the  custom  of  wear- 
ing them  arose  out  of  a  literal  interpretation  of  the  divine  command 

s2 


198  CHAPTER  XXIII. 

to  have  the  Law  as  a  sign  on  their  foreheads.  See  Exod.  xiii.  9.  16. ; 
and  compare  Prov.  iii.  1,  3.  vi.  21.  8.  See  chap.  ix.  qu.  31. 
9.  As  these  icpdcrireda,  or  fringes,  were  expressly  ordered  to  be  worn 
(Numb.  xv.  38  sqq.  Deut.  xxii.  12.),  as  a  mark  of  distinction  from 
other  people,  and  were  worn  accordingly  by  our  Lord  himself,  it  was  not 
against  the  actual  use  of  them  and  the  phylacteries,  but  against  their 
ostentatious  size  and  breadth,  that  his  censure  was  directed.  10.  At 
meals  the  Jews  and  antients  generally  reclined  on  couches,  so  placed  as 
to  form  three  sides  of  a  square,  and  thence  called  triclinium.  Of  these 
the  middle  couch  at  the  upper  end  of  the  table  was  the  7rpioTOK\i<jia, 
which  was  usually  assigned  to  the  guests  most  venerable  for  age  or 
authority.  In  the  synagogues  the  chief  seats  were  placed  in  front  of 
the  congregation,  and  the  7rpu)ToicaQedpiai,  or  most  honourable  places 
on  those  seats,  were  nearest  to  the  pulpit,  and  eagerly  sought  by  the 
Pharisees.  Greetings  in  the  markets  indicated  respect,  and,  being 
offered  in  the  most  public  place,  would  imply  that  the  parties  saluted 
were  held  in  high  estimation.  11.  See  chap.  v.  qu.  80.  12.  Of 
titles  of  distinction  such  as  Rabbi  or  doctor,  the  Jewish  teachers 
were  exceedingly  vain.  They  also  delighted  in  the  appellation  of 
Father,  as  indicating  authority  and  a  right  to  command.  It  was  in 
this  sense,  as  exciting  pride  and  self-conceit,  that  our  Lord  forbade 
his  disciples  to  affect  such  complimentary  forms  of  address;  and 
because  the  former  belonged  of  right  to  himself  only,  and  the  latter 
to  God.  13.  Christ  frequently  urged  upon  his  disciples  the  duty 
of  self-abasement  in  these  same  words,  oarie,  Si  u^wVei  k.  t.  X.  See 
Mark  ix.  35.  Luke  xiv.  11.,  and  elsewhere.  He  seems  indeed  to 
have  inculcated  humility  as  one  of  the  most  distinguishing  features 
of  his  religion. 

Vv.  XIII— XXII.  14.  Shew  the  nature  of  the 
charge  contained  in  the  words  KartaQieTt  rag  olriae.  t&v 
X*lp<*>y,  and  illustrate  the  metaphor.  15.  How  did  the 
Scribes  and  Pharisees  shut  up  the  kingdom  of  heaven; 
and  how  does  St.  Luke  indicate  the  same  thing  ? 
16.  What  is  the  import  of  the  expression  Trepuiyeiv  rr/v 
OdXaaaav  and  rrjv  fypav ;  and  how  do  you  supply  the 
ellipsis?  17.  Can  you  adduce  any  heathen  testimony 
to  the  zeal  of  the  Jews  in  making  proselytes?  18.  How 
do  you  explain  the  term  vlog  yeivvnc.  ?        19.    What  is 


CHAPTER   XXIII.  199 

the  import  of  the  expression  odrjyol  tv^Xoi  ?  20.  What 

seems  to  have   been  the   Pharisaic  doctrine  respecting 

oaths;  and  the  force  of  our  Lord's  reproof?  21.  What 
is  here  the  meaning  of  o^EtXti  ? 

Vv.  XIII — XXII.  14.  It  seems  that  the  Pharisees,  under  pretence 
of  superior  sanctity,  frequently  insinuated  themselves  into  the  con- 
fidence of  women,  and  especially  of  rich  widows,  so  as  to  obtain  a 
command  over  their  estates,  which  they  impoverished  by  fraud  and 
peculation.     An  instance  is  recorded  in  Joseph.  Ant.  xvu.  2.  6. 

I  The  metaphorical  expression  KareoQieiv  o'ikIclv  is  not  unusual.  Thus 
Horn.  Od.  B.  '237.  icarePovcn  fiiaiioc  OIkov  'Odvcraijog.  Claudian. 
Epigr.  in  Curet.  lxxv.  8.  Consumens  luxu  fTdgitiisque  domum.  15. 
As  Christ  opened  the  kingdom  of  Heaven  by  his  Gospel,  so  did  the 
Scribes  shut  it  up  by  their  opposition  to  his  doctrines,  and  by  en- 
deavouring to  dissuade  the  people  from  receiving  him  as  their 
Messiah.  St.  Luke  (xi.  52.)  says  that  they  had  taken  away  the  key 
of  knowledge ;  or,  in  other  words,  that  they  had  falsified  the  true 
interpretation  of  the  prophets,  and  thus  prevented  many  from 
embracing  the  Gospel.  16.  The  expression  irepidyeiv  tt\v  9d\a<j- 
ffav  teal  rtjv  Ztjpctv,  is  proverbial  of  great  exertion.  Lucan.  Phars. 

'  v.  262.  Quceris  terraque  marique  His  ferrum  jugidis.  With  Znpdv 
supply  yrjv.  Ellipses  of  this  kind  are  very  common.  Compare  Herod. 
ii.  68.  .Elian  H.  An.  v.  33.  Virg^Georg.  i.  363.  Liv.  xxit.  2.  So 
Homer  has  vypd  for  the  sea  in  II.  k.  27.  17.  So  intense  was  the 
zeal  of  the  Jews  in  making  proselytes,  that  it  became  proverbial  even 
among  the  heathen.  Hence  Hor.  Sat.  I.  4.  142.  Ac  veluti  te  Jud&i 
cogemus  in  hanc  concedere  turbam.  18.  See  chap.  viii.  qu.  24. 
19.  See  chap.  xv.  qu.  19.  20.  See  chap.  v.  qu.  60.  Our  Lord, 
in  reproof  of  the  idle  evasions  of  the  Jews,  affirms  that  all  who  swear 
at  all,  do  in  fact  swear  by  God,  as  in  any  other  case  the  oath  is  as 
ridiculous  as  it  is  wicked.  21.  Bender  6<pei\ei,  he  is  a  debtor ;  i.  e. 
he  is  bound  to  perform  his  oath. 

Vv.  XXIII— XXVI.  22.  Of  what  significations 
does  the  verb  diroSeKarovp  admit;  and  which  of  them 
does  it  bear  in  this  place  ?  23.  State  briefly  the  Jewish 
Law  respecting  tithes.  24.  What  are  the  three  herbs 
here  specified  ?        25.    How  is  the  censure  which  our 


200  CHAPTER    XXIII. 

Lord  directed  against  the  Pharisees,  on  the  subject  of 
tithes,  to  be  understood;  and  does  he  seem  to  have 
alluded  to  any  particular  passage  in  Scripture  ?  26. 
What  is  the  precise  meaning  of  the  expression  oivXlfciv 
tov  Kwj'W7ra,  tyiv  ce  k.  k.  ;  is  the  English  version  correct ; 
and  what  is  the  practice  alluded  to  ?  27.  How  do 
you  account  for  the  insertion  of  the  article  before 
/cwvwTra?  28.  In  what  sense  is  Karairiveiv  here  used  ? 
29.  Mention  any  remarkable  instances  in  which  the  appli- 
cation of  this  proverb  to  the  Pharisees  was  shewn  to  be 
just.  30.  Explain  both  the  form  and  the  import  of  the 
reproof  contained  in  the  words  on  Kadapi^ETs  k.  t.  X. 
31.  What  is  the  difference  between  the  classical  and 
Hellenistic  use  of  the  word  irapoxpig  ?  32.  Is  the  verb 
yE^e'iy  usually  followed  by  e£  with  a  genitive  ? 

Vv.  XXIII — XXVI.  22.  The  verb  dirooeKarovv,  which  is  pecu- 
liar to  the  Alexandrine  dialect,  signifies  both  to  receive  tithes,  wad 
to  pay  tithes.  It  occurs  in  the  latter  sense,  which  is  that  of  the 
present  text,  in  Gen.  xxviii.  22.  lxx.  Josephus  (Ant.  iv.  4.  3.)  uses 
ti}v  detcdrnv  rekeiv.  23.  A  tenth  part  of  all  property  was  devoted 
by  the  Mosaic  Law  to  the  support  of  the  Levites ;  another  tenth  to 
the  service  of  the  sanctuary,  which  was  commonly  paid  in  cattle  or 
grain,  except  by  persons  living  at  a  distance,  who  paid  in  money ; 
and  every  third  year  another  tenth  was  set  apart  for  the  poor.  Be- 
sides this,  voluntary  offerings  were  frequently  made.  See  Numb, 
xviii.  20.  sqq.  Deut.  xiv.  22.  sqq.  xxvi.  12.  24.  Of  the  herbs  here 
mentioned,  ijSvog/jiov,  so  called  from  its  agreeable  odour  (Plin.  N.  H. 
xix.  8.),  is  the  common  garden  mint;  dvnOov,  named  from  the 
length  of  its  stalk,  etc  tov  avta  6eTv,  is  a  fragrant  species  of  dill 
(Virg.  Eel.  ii.  48.);  and  kv/xlvov  is  a  plant  of  the  same  genus, 
probably  fennel.  They  are  all  of  trifling  value.  25.  It  was  not 
our  Lord's  intention  to  pass  any  actual  censure  upon  the  scrupulous 
exactness  of  the  Pharisees  in  tithing  these  insignificant  herbs; 
but  to  expose  their  hypocrisy  in  neglecting  at  the  same  time 
the  more  important  duties  of  morality  and  religion.  There 
seems    to    be     an    allusion    to  Micah   vi.    8.  26.    The    verb 


CHAPTER    XXIII.  201 

dtv\i^eiv  signifies  to  strain  or  filter ;  so  that  the  English  Version  ct* 
should    have    been    to  strain    out    a    gnat.       Amos   vi.  6.  lxx. 
SivXtvuivog  olvog.    The  origin  of  the  mistake  is  obvious.    There  is 
doubtless  an  allusion  to  the  Jewish  custom  of  filtering  their  liquids, 
lest  they  should  chance  to  swallow  any  insect  that  might  be  unclean. 

27.  In  proverbial  allusions,  it  is  usual  in  most  languages  to  make 
the  subject  of  remark  definite ;  and  hence  K<6vunra  has  the  article. 

28.  The  verb  Karairiveiv  here  signifies  generally  to  sicallow ;  as 
applied  not  only  to  liquids,  but  solids.  Compare  Joseph.  B.  J. 
v.  10.  1.  vi.  7.  3.  29.  For  remarkable  instances  of  the  manner  in  I 
which  the  Jewish  rulers  and  Pharisees  verified  the  application  of  this  J 
proverb,  see  Matt,  xxvii.  6.  John  xviii.  28.  30.  In  the  reproof 
on  KaOaptZere  k.  r.  \.,  the  simile  is  mixed  up  with  the  precept 
itself.  Our  Lord  alludes  to  the  frequent  purification  of  cups  and 
vessels  among  the  Jews;  and  his  meaning  is,  that  under  a  fair  show  of 
external  holiness  these  hypocrites  veiled  the  greatest  impurity  of  heart. 
For  like  examples  of  subject  and  simile  combined,  see  Rom.  ix.  33. 

1  Pet.  ii.  6.  Hor.  Carm.  iv.  2,  5,  10.  31.  In  Attic  Greek,  irapoipig 
is  a  species  of  herb;  in  the  Hellenistic  dialect,  a  plate  or  platter. 
In  the  latter  sense  it  is  Latinized  in  Juv.  Sat.  ill.  142.  Quam  magna 
multaque  paropside  coenat.  32.  Properly  ye/xeTv  is  followed  by  a 
simple  genitive,  as  in  v.  27.  Compare  Luke  xi.  39.  Soph.  Phil.  897. 
Arist.  Plut.  811. 

Vv.  XXVII— XXXIII.  33.  To  what  do  the  words 
irapoiyiLa^eTE  Tatpoig  KiKoviafxivoig  allude  j  what  is  the 
meaning  of  our  Lord's  declaration;  and  what  is  the 
different  form  under  which  it  is  given  by   St.   Luke  ? 

34.  Is  there  any  distinction  between  the  expressions 
oiKo^o/xe'iv  tovq  ra^ovc  and  kog}xu.v  to.  fivnfjtela  ;  and  what 
was  the  object  of  the  custom  to  which  allusion  is  made  ? 

35.  Is  7]fxev  or  rifieQa  the  more  probable  reading ;  and 
what  is  the  difference  between  them  ?  36.  In  what 
sense  is  al/xa  here  used  ?  37.  How  do  you  understand 
the  clause  &a-e  fjaprvpeiTE  eavro'te  k.  r.  X.  ?  38.  Trans- 
late and  explain  the  words  teat  vfitig  TrXnpwcraTe  to  //.  r.  tt. 
v/iuiP.  39.  What  is  the  reference  contained  in  the 
terms  6<p£ig,  yevvrj/xara  e-^idvoiy  ? 


202  CHAPTER   XXIII. 

Vv.  XXVII— XXXIII.  33.  It  way  supposed  that  contact  even 
with  the  outside  of  a  sepulchre  rendered  a  person  unclean  (Numb. 
xix.  16.) ;  and  therefore  they  were  often  whitewashed,  that  they 
might  be  distinctly  seen.  Like  these  tombs,  fair  without  and  foul 
within,  the  Pharisees  were  upright  in  their  outward  behaviour,  but 
their  hearts  were  full  of  hypocrisy  and  wickedness.  In  St.  Luke 
(xi.  44.)  the  epithet  employed  is  ddnXa,  which  seems  to  allude  to 
those  tombs  upon  which  the  white-washing  was  effaced ',  so  that 
our  Lord,  under  that  form  of  the  reproof,  represented  the  danger  of 
contamination  to  those  who  unwarily  received  their  doctrines. 
34.  By  Kovjieiv  tci  uvijuela  may  be  meant  the  repairing  and  beauti- 
fying the  sepulchres  of  the  antient  worthies,  as  distinguished  from 
oiKoto/xelv,  to  build  them.  Thus  Herod  repaired,  in  a  very  splendid 
manner,  the  tomb  of  David.  See  Joseph.  Ant.  xvi.  7.  1.  Such 
marks  of  respect  were  paid  by  most  of  the  nations  of  antiquity  to 
persons  of  distinguished  merit.  See  1  Mace.  xiii.  27.  sqq.  Joseph. 
Ant.  xiv.  11.  4.  Thucyd.  in.  59.  Xen.  Mem.  n.  2.  13.  Hell.  VI. 
4.  7.  Diod.  Sic.  xi.  83.  35.  Twice  in  this  passage,  the  MSS.  vary 
between  ijfiev  and  rjueQa,  and  the  best  critics  adopt  the  latter 
reading ;  inasmuch  as  rjfinv  was  more  usually  the  form  of  the  im- 
perfect in  the  Alexandrian  dialect,  than  the  Attic  if  v.  See  Josh, 
v.  1.  Nehem.  i.  4.  ii.  11.  lxx.  Matt.  xxv.  35.  36.  Here  alua  is 
used  in  the  sense  of  death  or  murder ;  as  in  Dion.  Hal.  xi.  p.  732. 
ovSi  Ci  07r\uiv  Kai  a'iuaTog  efi<pv\iov  ^wpeiV  Trpog  to  SrjfioTiKov. 
37.  In  the  words  wore  uaprvpelTe  eavroXg,  our  Lord  seems  to  appeal 
to  their  own  consciences,  that,  however  they  might  exhibit  a  pre- 
tended zeal  in  repairing  the  tombs  of  the  prophets,  they  knew  in 
their  own  hearts  that  they  inherited  the  spirit  of  those  who  killed 
them,  and  were  even  at  that  time  plotting  his  destruction.  38. 
Fully  translated,  the  clause  Kai  vuelg  TrXvpuaare  k.  t.  X.  will  be, 
Jill  ye  up  then  the  measure  of  the  iniquities  of  your  forefathers ; 
subaud.  tojv  dfiapriuiv.  See  1  Thess.  ii.  16.  The  form  of  expression 
seems  to  imply  an  unwilling  concession  to  an  obstinate  offender ;  as 
much  as  to  say,  If  you  will,  you  must.  Compare  1  Kings  xxii.  22. 
2  Kings  ii.  17.  John  xiii.  27.  So  Virg^  ^En.  iv.  381.  I,  sequere 
Italiam.    See  Servius  ad  loc.       39.  See  chap.  in.  qu.  32. 

Vv.  XXXIV— XXXIX.  40.  In  what  manner  do 
you  explain  Siii  tovto7.  41.  Whom  do  you  understand 
by  7rpo(])(jraQ  kui  cr6(povc  ko.1  ypa^xarEie  ;  and  Upon  what 
authority  ?        42.    Supply   the   ellipsis   with   k%  avrtiv. 


J 


CHAPTER   XXIII.  203 

43.  Is  there  any  evidence  to  prove  the  fulfilment  of  our 
Lord's  prediction  ?  44.  What  opinions  have  been 
entertained  respecting  the  person  here  named  Zacharias, 
and  which  of  them  seem  to  be  entitled  to  the  preference  ? 
45.  What  altar  is  here  called  QvaLaarimov  ?  46.  How 
long  afterwards,  and  in  what  manner,  was  this  prophecy 
fulfilled  ?  47.  What  is  the  import  of  the  present 
participle  diroKTdvovaa  ;  and  why  is  the  name  'lepovaaXijfx 
repeated  ?  48.  Upon  what  principle  is  -n-pog  avr^v  used, 
since  the  address  is  in  the  second  person  ?  49.  Illus- 
trate the  simile  ov  rpoirov  i-rriovvayzi  opvtg  k.  t.  X.  50. 
Why  is  ijOeXijaare  in  the  plural?  51.  What  do  you 
understand  by  oIkoq7.  52.  To  what  coming  did  our 
Lord  allude  in  the  last  verse  of  this  chapter ;  and  did  he 
teach  in  public  after  the  delivery  of  this  severe  reproof 
of  the  Scribes  and  Pharisees? 

Vv.  XXXIV— XXXIX.  40.  The  words  Sid  tovto  have  been 
variously  explained.  They  certainly  cannot  mean  that  our  Lord 
sent  prophets  to  the  Jews  with  a  view  to  complete  their  iniquity  ; 
and  therefore,  like  oVwc  in  the  next  verse,  they  will  indicate  the 
result,  rather  than  the  cause,  of  their  wickedness.  See  chap.  I. 
qu.  49.  It  may  be,  however,  that  they  are  a  mere  form  of  transition. 
Compare  Matt.  xxii.  29.  with  Mark  xii.  24.  41.  For  7rpo0>}Vac, 
Kai  (7o0ouc,  Kai  ypafifxctTelg,  Luke  (xi.  49.)  has  7rpo<pijrag  Kcti 
dxoffToXovg.  Hence  it  is  manifest  that  the  first  preachers  of  the 
Gospel  are  meant.  42.  With  eg  avrdv  supply  Tivdg,  as  in  Numb. 
xxLJL-LXX.  Luke  xxi.  16.  John  xvi.  17.  43.  For  the  fulfilment 
of  our  Lord's  prediction,  see  Acts  vii.  59.  xii.  1,  2.  xxii.  19.  sqq. 
2  Cor.  xi.  24,  25.  There  is  no  case  of  crucifixion  mentioned ;  but, 
as  this  was  not  a  Jewish  punishment,  and  would  consequently  be 
rarely  employed,  the  scanty  records  of  that  age  make  it  possible  that 
such  a  case  may  have  escaped  notice.  44.  A  prophet,  named 
Zacharias,  was  killed  precisely  in  the  manner  here  stated,  by  order 
of  king  Joash  (2  Chron.  xxiv.  20,  21.);  but  he  was  the  son  of 
Jehoiada.  On  the  other  hand  Zecharias,  one  of  the  twelve  minor 
prophets,  was  the  son  of  Barachias  (Zech.  i.  1.) ;  but  there  is  no 


o 


204  CHAPTER    XXIII. 

evidence  that  he  was  killed.     He  may  indeed  have  been  murdered 
by  the  Jews ;  but,  as  it  was  by  no  means  uncommon  among  the 
Jews  for  the  same  individual  to  have  two  names,  it  seems  more 
probable  that  the  former  is  the  prophet,  to  whom  our  Lord  referred. 
Besides  some  officious  copyist  may  have  altered,  or  inserted,  the 
name  of  the  father,  -which  St.  Luke  (xi.  51.)  omits,  from  mistaking 
the  person  meant.       45.  As  the  altar  of  incense  (Matt.  v.  23.)  was 
within  the  vaog,  or  Temple  properly  so  called,  the  altar  here  called 
OvcnaaTtjpiov  must  be  that  of  burnt-sacrifice,  which  stood  in  the 
court  of  the  priests.     See  Joseph.  Ant.  vm.  4.  1.   xv.  11.5.       46. 
The  destruction  of  Jerusalem,  by  which  this  prediction  was  fulfilled, 
and  of  which  our  Lord  fortells  the  most  minute  particulars  in  the 
next  chapter,  took  place  about  forty  years  afterwards.       47.  In  the 
use  of  the  present  participle  aTTOKTeivovaa,  our  Lord  points  at  the 
constant  practice  of  the  Jews,  continued  to  the  time  at  which  he 
spoke.     See  1  Kings  xviii.  13.   xix.  10,  14.    Nehem.  ix.  29.    Jerem. 
ii.  30.  xxvi.  23.     By  repeating  the  name  Jerusalem,  he  gave  at 
once  additional  force  to  thevcensure,  and  marked  the  strong  emotion 
of  his  mind.       48.  It  was  a  common  Qriental  idiom  to  employ  a  ' 
relative  in  the  third  person,  after  a  participle  agreeing  with  a  pro- 
noun in  the  second ;  so  that  avryjv  has  here  the  import  of  aeavrtjv. 
49.  The   comparison  of  a   hen  covering   her  brood  was   not  only 
familiar  to  the  Jews,  but  is  found  in  heathen  writers,  as  an  emblem 
of  fondness  and  protection.     Eur.  Here.  F.  71.   Oi   9'  'Hpa'jcXeioi 
TTaldeg,  qvc  v7TOTrrepovg  2w£a>  veoaaovg,  opvig  (jig  vtyeifievn.     Com- 
pare Deut.  xxxii.  11.  Psal.  xvii.  8.  Isai.  xxxi,  5.    iEsch.  Eum.  1004. 
Eur.  Andr.  442.   Troad.  746.       50.  By  the  plural  rj0e\7J<Tare,  the 
inhabitants  are  addressed  in  a  collective  sense.     So  A.  Gell.  in.  7. 
Omnis  Grcecia  decoravere.       51.  Either  olicog  will  here  mean  the 
country  of  Judoea;    or  the  Temple   may   be    more   immediately 
intended.     The  former  sense  is  supported  by  Jerem.  xxii.  5.     So  the 
Latins  use  domus  for  patria ;  as  in  Cic,  Epist.  Att.  vm.  2.    Sail. 
Cat.  c.  44.       52.  Unless  the  concluding  words  of  our  Lord's  address 
allude  to  the  conversion  of  the  Jews,  who  embraced  Christianity 
after  the  descent  of  the  Holy  Ghost,  they  have  not  yet  been  accom- 
plished ;  and  they  will  accordingly  indicate  the  final  restoration  of 
the  Jews,  immediately  before  his  second  advent.    With  this  discourse 
*     his  public  ministry  ended. 


CHAPTER    XXIV.  205 


CHAPTER   XXIV. 

Vv.  I — III.  1.  What  buildings  do  you  understand 
by  rag  oIkoSo  pag  tov  lepov  ;  and  from  what  point  of  view 
was  our  Lord's  attention  directed  to  them  ?  2.  In  what 
terms  does  St.  Mark  give  the  disciples'  observation ;  and 
how  does  the  description,  which  Josephus  has  left  of  the 
part  of  the  Temple  in  question,  elucidate  the  passage  ? 
3.  Does  any  heathen  historian  attest  the  accuracy  of 
this  description?  4.  What  is  the  import  of  the  ex- 
pression ov  fj.))  a<f>r]dy  u>de  XidoQ  eVi  Xidov  ?  5.  Was 
there  any  probability,  at  the  time  of  the  delivery  of  our 
Lord's  prophecy,  that  it  would  speedily  be  fulfilled ;  and 
whence  do  we  derive  the  assurance  of  its  exact  accom- 
plishment ?  6.  Who  was  Josephus  ?  7.  Give  a  brief 
sketch  of  the  narrative  which  he  has  given  of  the  des- 
truction of  Jerusalem ;  and  of  its  confirmation  from 
other  sources.  8.  Had  any  of  the  prophets  given  any 
intimation  of  these  fearful  calamities?  9.  Was  an 
attempt  ever  made  to  invalidate  the  truth  of  Christ's 
prediction;  by  whom;  and  with  what  success?  10. 
Who  were  the  disciples,  who  asked  Jesus  privately, 
respecting  the  signs  that  would  announce  the  approaching 
fulfilment  of  the  prophecy  ?  11.  What  is  the  meaning, 
here  and  elsewhere,  of  the  expression  rj  avvriXeia  tov 
altivoQ?  12.  What  are  the  different  parts  into  which 
the  question  of  the  disciples  divides  itself;  and  how  does 
our  Lord  reply  to  them?  13.  Which  of  the  four 
Evangelists  has  given  no  account  of  this  remarkable 
prediction ;  and  what  is  the  inference  to  be  drawn  from 
his  silence  respecting  it  ? 


206  CHAPTER   XXIV. 

Vv.  I — III.     1.  Under  rag  oiKodo^dg  tov  lepov  are  included  the 
entire  area  of  the  Temple,  with  its  surrounding  courts,  porches,  and 
the  adjoining  buildings.     Since  Christ  and  his  disciples  were  now 
going  towards  the  Mount  of  Olives,  the  great  eastern  portico  would 
be  full  in  front  of  them.       2.  St.  Mark  (xiii.  1.)  states  that  the 
disciples  particularized  the  stones,  as  well  as  the  buildings ;  and, 
according  to  Josephus,  many  of  the  stones,  which  were  used  in 
raising  the  lofty  wall  from  the  base  to  the  top  of  the  hill,  were  thirty- 
five  cubits  long,  twelve   broad,   and   eight  high.    They  were   also 
beautifully    coloured;    and    produced   a  most  magnificent  effect, 
more  especially  when  seen  from  a  distance.     See  Joseph.  Ant.  xv. 
11.  3.  B.  J.  v.  5.  6.       3.  To  the  same  effect  is  the  description  in 
Tacit.  Hist.  v.  5.  12.        4.  By  the  expression  ov  firj  dtyeOy  \LQoq 
eVi  \iQov,  is  indicated  the  most  complete  demolition.     Compare 
2  Sam.  xvii.  12.    2  Kings  iii.  25.    Lament,  iv.  11,  12.        5.  At  the 
time  when  our  Lord  delivered  this  prediction,  nothing  was  more 
improbable,  humanly  speaking,  than  the  event  foretold.     Not  only 
was  the  Temple  looked  upon  as  almost  impregnable  ;  but  the  nation 
was  at  peace.     Of  its  complete  and  fearful  accomplishment,  however, 
there  is  the  most  satisfactory  evidence  in  the  account  which  is  given 
by  Josephus.       6.  This  writer  was  a  Jewish  priest,  and  an  historian 
of   acknowledged    fidelity,   and    the    most    indisputable    veracity. 
During  the  progress  of  the  war,  he  was  taken  prisoner  by  the  Ro- 
mans, and  remained  in  their  hands  until  the  city  was  destroyed.     Of 
course  nothing  could  have  been  farther  from  his  design  than  to 
confirm  the  prediction  of  our  Lord  )  and  yet  his  whole  narrative  is  a 
running  commentary,  as  it  were,  upon  the  remarkable  agreements 
between  the  events  foretold  and  their  exact  occurrence.        7.  He 
relates  that,  with  the  exception  of  three  towers,  the  wall  of  the  city 
was  so  entirely  levelled  with  the  ground  by  those,  who  dug  it  up 
from  the  foundation,  that  not  a  trace  was  left  of  its  having  been 
ever  inhabited ;    that  Titus  was  desirous  to  save  the  Temple,  but 
that,  the  Jews  themselves  having  first  set  fire  to  the  porticoes,  a 
Roman  soldier  hurled  a  burning  brand  into  the  sanctuary  itself,  by 
which  the  building  was  speedily  in  flames ;  that  the  orders  of  Titus 
to  extinguish  the  fire  were  disobeyed  ;  and  that  neither  threats,  nor 
entreaties,  nor  stripes  could  restrain  the  soldiery,  whose  determined 
hatred  of  the  Jews  prevailed  against  the  will  of  Csesar,  and  made 
the  destruction  complete.     The  Temple,  in  the  words  attributed  \ 
to    Eleazar,    TrpoppiZ,oQ   &k    (SdOpiov    avripiravTai.       See    Joseph. 
B.  J.  VI.  4.  vii.  1.      In  confirmation  of  this  account,  Maimonides 
and  the  Talmudists  relate  that  Rufus,  a  captain  in  the  Roman  army, 


CHAPTER  XXIV.  207 

tore  up  the  foundations  of  the  Temple  with  a  plough-share;  and 
Eusebius  (Dem.  Evang.  vi.  13.)  says  that  he  had  seen  men  plough- 
ing with  oxen  among  the  ruins.  8.  Thus  was  fulfilled  the  pro- 
phecy of  Micah  (iii.  12.),  that  Sioyi  should  be  ploughed  as  a 
field.  9.  Julian,  the  apostate,  sought  to  falsify  our  Lord's 
prediction,  by  an  attempt  to  rebuild  the  city  and  Temple;  but 
flames  of  fire  burst  from  the  old  foundations,  and,  after  removing 
all  the  remains  of  the  old  buildings,  they  were  driven  in  terror  from 
the  work,  and  compelled  to  abandon  the  enterprise.  See  Ammian. 
Marcell.  xxiii.  1.  Socrat.  H.  E.  in.  2.  10.  The  prophecy  had 
been  delivered  in  the  presence  of  all  the  disciples ;  but  Peter,  James, 
John,  and  Andrew  asked,  in  private,  for  some  information  respecting 
the  period  and  the  signs  of  its  accomplishment.  11.  See  chap.  xm. 
qu.  51.  Both  significations  seem  to  be  here  included.  12.  There 
are  three  points  in  the  question  of  the  disciples,  and  our  Lord  replies 
to  them,  not  by  a  distinct  notice  of  each,  but  by  so  intermingling 
his  descriptions,  that  it  requires  some  degree  of  attention  to  discover 
whether  the  destruction  of  Jerusalem,  or  his  second  coming  to  judge 
the  icorld,  is  more  immediately  intended.  As  to  the  time,  the  former 
was  to  take  place  before  the  generation,  then  in  existence,  should  have 
passed  away;  and  the  signs  of  both,  being  in  a  certain  degree 
identical,  the  two  events  seem  to  be  embodied  in  one.  At  the  same 
time,  a  little  discrimination  will  shew  them  to  be  clearly  distinct. 
13.  St.  John,  who  survived  the  destruction  of  Jerusalem,  is  the  only 
Evangelist  who  has  not  recorded  this  prediction,  since  it  might 
then  have  been  said  that  it  was  forged  after  the  event.  Of  those  who 
have  narrated  it,  Matthew  and  Mark  were  certainly,  and  Luke  was 
in  all  probability,  dead  before  its  fulfilment. 

Vv.  IV — VIII.  14.  What  is  here  meant  by  gVt  rw 
ovofiari  fiovl  15.  Was  the  seige  of  Jerusalem  preceded 
by  the  appearance  of  false  Christs?  16.  Give  instances 
of  wars,  and  rumours  of  wars,  famines,  pestilences,  and 
earthquakes,  that  happened  about  the  time  specified? 
17.  Are  not  Xifxol  and  Xoilioi  frequently  mentioned  to- 
gether ;  and  from  what  reason?  18.  Illustrate  the  use 
of  the  word  woJveq  in  this  place.  19.  What  is  meant 
by  to  teXoq,  and  dpxfi  wctVwv. 

Vv.  IV — VIII.  14.  By  eVt  rw  6vo/xaTi  fiov  is  not  meant  that 
the  deceivers  came  with  the  authority  of  Christ,  but  pretending  to 


208  CHAPTER    XXIV. 

the  name  of  the  Messiah.  15.  There  were  many  false  Christs  who 
laid  claim  to  the  Messiahship,  about  the  time  predicted.  Such  were 
Simon  Magus,  who  told  the  Jews  that  he  was  the  Son  of  God; 
Dositheus,  a  Samaritan,  who  declared  that  he  was  the  Christ ;  and 
Theudas,  who  persuaded  multitudes  to  accompany  him  to  the  Jordan, 
and  see  the  waters  divide.  See  Origen.  c.  Cels.  i.  pp.  6,  44.  Joseph. 
Ant.  xx.  4.  1.  16.  Though  the  world  was  at  peace  when  this 
prophecy  was  delivered,  the  most  violent  agitations  prevailed 
throughout  the  Roman  empire  previous  to  the  seige  of  Jerusalem ; 
bloody  icars  rapidly  succeeded  each  other ;  and  four  emperors,  Nero, 
Galba,  Otho,  and  Vitellius  suffered  violent  deaths  within  the  space 
of  18  months.  There  were  also  many  threatened  outbreaks ;  and 
among  the  rest,  metus  tunc  erat  Parthos  iterum  Syriam  Palcestinam- 
que  invasuros.  See  Sueton.  Nerv.  39.  Tacit.  Ann.  xn.  13.  44.  xiii. 
6,  7.  Joseph.  Ant.  xviit.  5.  3.  xx.  3,  4.  Euseb.  H.  E.  II.  8.  A 
famine,  which  had  been  foretold  by  Agabus  (Acts  xi.  28.),  occurred 
in  the  fourth  year  of  Claudius,  and  raged  with  such  severity  in  Jeru- 
salem, that  numbers  perished  from  want  of  food;  and,  besides  this, 
there  were  three  other  famines  during  the  same  reign.  See  Sueton. 
Claud.  18.  Joseph.  Ant.  xx.  2.  6.  B.  J.  vi.  9.  3.  There  are  records 
of  pestilences  in  Babylonia  (a.  d.  40.)  and  in  Italy  (a.  d.  66.) ;  and 
during  the  reign  of  Nero  there  were  earthquakes,  by  which  the  cities 
of  Laodicea,  Hireapolis,  and  Colosse  were  overthrown.  Others 
also  are  mentioned;  and  about  the  same  time  Pompeii  was  over- 
whelmed. Sueton.  Galb.  18.  Tacit.  Ann.  xiv.  27.  xv.  22.  xvi.  13. 
Joseph.  Ant.  xviii.  9.  8.  B.  J.  iv.  4.  5.  17.  The  words  \iuog  and 
Xoiuog  are  frequently  found  in  connexion,  as  the  one  calamity  is  a 
very  usual  consequence  of  the  other.  Q.  Curt.  ix.  10.  Famem 
deinde  pestilentia  insecuta  est,  quippe  insalubrium  ciborum  novi 
succi  et  cegritudines  animi  vulgaverant  morbos.  Hence  the  proverb 
lieTci  Xi[j.6v  Xoiuog.  18.  Properly  loSZveg  are  the  pains  of  child- 
birth; to  which  any  great  excess  of  anguish  is  frequently  in  Scripture 
assimilated.  Compare  Psal.  xlviii.  6.  Isai.  xiii.  8.  xxi.  3.  Jerem. 
vi.  24.  Hos.  xiii.  13.  Rom.  viii.  22.  1  Thess.  v.  3.  19.  By  to  reXog 
is  meant  the  end  of  the  Jewish  economy,  which  the  destruction 
of  Jerusalem  would  complete;  but  before  this  many  heavier  ca- 
lamities, of  which  those  already  enumerated  were  only  the  dpxrj 
uidiviov,  would  be  experienced. 

Vv.  IX— XIV.  20.  Produce  evidence  of  the  suffer- 
ings of  the  Apostles,  and  Christians  generally,  about  this 
period ;  and  of  the  hatred  to  which  their  very  name  was 


CHAPTER    XXIV.  209 

exposed?  21.  Were  there  any  instances  of  Apostacy 
and  treachery  on  the  part  of  believers  ?  22.  Are  the 
false  prophets  here  announced  to  be  distinguished  from 
the  false  Christs  above  mentioned ;  and,  if  so,  can  you 
mention  the  names  of  any  ?  23.  What  do  you  under- 
stand by  the  words  \pvyt)ffeTai  //  dyuTrrj  ?  24.  Give  the 
full  import  of  the  clause  6  ce  vrrofxtivag  k.  t.  X. ;  and  shew 
in  what  remarkable  manner  it  was  primarily  fulfilled. 
25.  Was  the  early  progress  of  the  Gospel  such  as  here 
predicted ;  and  what  is  the  meaning  of  its  being  etc 
fxapTvpiov  Tzaai  ro~tg  tdvevi  ? 

Vv.  IX — XIV.  20.  In  fulfilment  of  the  predicted  persecutions  of 
the  Apostles,  they  were  scourged  (Acts  xvi.  23.) ;  Peter  and  John, 
and  Paul  and  Silas,  were  imprisoned  (Acts  iv.  3.  xvi.  24.);  Stephen 
was  stoned  (Acts  vii.  59.),  James  was  killed  by  Herod  (Acts  xii.  2.), 
and  Paul  was  brought  before  Gallio,  Felix,  and  Agrippa  (Acts  xviii. 
12.  xxiv.  20.  xxv.  23.).  Most  of  the  Apostles,  it  is  believed,  sufFered 
martyrdom ;  among  whom,  in  the  persecution  under  Nero,  Paul  was 
beheaded,  and  Peter  crucified,  at  Rome.  In  fact  the  very  name 
of  Christ  was  judged  to  be  a  crime;  and  many  were  put  to  death 
simply  because  they  refused  to  deny  their  Christian  profession.  See 
Justin.  Apol.  c.  4.  Tertull.  Apol.  c.  3.  21.  It  appears  from  Tacitus 
(Ann.  xv.)  that  there  were  several  cases  of  apostacy  in  the  Neronian 
persecution ;  and  that  many  Christians  were  betrayed  to  torture  and 
death  by  their  friends  and  relations.  See  also  1  Thess.  ii.  14. 
22.  As  distinguished  from  false  Christs,  many  false  -prophets  also 
appeared,  who  were  suborned  to  urge  the  Jews  to  resistance  by 
promising  them  aid  from  heaven,  and  thus  deceiving  them  to  their 
destruction.  See  Joseph.  Ant.  xx.  7.  10.  B.  J.  n.  13.  vi.  5.  2. 
Such  were  the  ^Egyptian  impostor  (Acts  xxi.  38.),  Phygellus,  Her- 
mogenes,  Hymenseus,  and  Philetus.  (2  Tim.  i.  15.  ii.  17.).  23.  By 
ipvyrjcrerai  rj  dydiri}  TtHv  7ro\\u>v,  some  understand  that  the  mutual 
love  of  Christians,  and  others  that  their  love  of  God  and  religion,  would 
be  rendered  cold  and  languid  by  the  lawless  and  wanton  cruelties  of 
their  adversaries ;  and  doubtless  the  fear  of  death,  and  the  delusions  of 
false  teachers,  would  have  a  chilling  effect  upon  many  of  the  less  ar- 
dent believers.  The  latter  is  perhaps  the  true  meaning.  See  Gal.  iii.  I. 
2  Tim.  iv.  16.    Heb.  x.  25.         24.    See  chap.  x.  qu.  45.     Before  the 

T2 


210  CHAPTER    XXIV. 

seige  of  Jerusalem,  the  Christians,  warned  it  is  said  by  a  revelation 
from  heaven,  left  the  city,  and  retired  to  the  mountain  district  about 
Pella ;  and  it  is  remarkable  that  not  one  of  them  is  known  to  have 
perished.  See  Jiuseb.  H.  E.  in.  5.  25.  That,  before  the  destruc- 
tion of  Jerusalem,  the  Gospel  had  been  preached  throughout  the 
Roman  empire,  in  which  sense  here,  as  elsewhere,  ?j  olicovixevn  is  to  be 
understood,  is  abundantly  proved.  St.  Paul  had  preached  from 
Jerusalem  round  about  unto  Illyricum  (Rom.  xv.  19.);  in  Asia 
minor,  Greece,  Crete,  and  Arabia ;  and  probably  in  Spain  and  Gaul. 
(Rom.  xv.  24.  sqq.;  Gal.  i.  17.).  In  the  mean  time,  the  other 
Apostles  had  not  been  idle ;  churches  were  planted  in  the  principal 
cities ;  and  every  creature  under  heaven  had  heard  the  glad  tidings 
of  the  Gospel.  See  Rom.  i.  8.  Col.  i.  6.  23.  Thus  extensively 
propagated,  it  was  a  proof  to  the  Gentiles  that  salvation  was  not 
confined  to  the  Jews,  and  that  the  Mosaic  economy  was  ended  by  the 
just  judgment  of  God  in  the  destruction  of  Jerusalem. 

Vv.  XV— XXII.  26.  Explain  and  illustrate  the  ex- 
pression (3di\vyfxa  rfjc  eprj/jKocreojQ;  and  point  out  the 
circumstance  to  which  it  alludes?  27.  To  what  pro- 
phecy of  Daniel  does  our  Lord  refer ;  and  has  Josephus 
noticed  its  fulfilment?  28.  How  is  zotioq  formed? 
29.  How  has  kv  tottu  ay/w  been  sometimes  translated  j 
what  seems  to  be  the  correct  translation,  as  supported  by 
historical  fact,  and  the  parallel  expression  of  St.  Mark ; 
and  is  the  absence  of  the  article  any  objection  ?  30.  In 
what  light  do  you  understand  the  words  6  dvayivuxxmov 
voutu)',  and  to  whom  do  you  assign  them  ?  31.  What 
is  meant  by  £7rt  rh  opy ;  and  how  was  the  admonition 
attended  to  ?  32.  To  what  customs  do  the  phrases  «ri 
tov  ()<ujuaroc,  and  dpcu  ra  Ifxana  allude ;  and  what  is  im- 
plied in  the  directions  given?  33.  Were  there  any 
circumstances  attending  the  seige  of  Jerusalem,  which 
realised  the  woe  predicted  by  Christ,  in  the  case  of 
mothers  and  their  infants?  34.  Whence  would  the 
difficulties  of  flight  be  increased  in  winter,  and  on  the 


CHAPTER   XXIV.  211 

sabbath  day  ?  35.  What  is  the  import  of  the  expression 
dXix^ig  ola  ov  yiyovE  k.  t.  X.,  and  the  full  force  of  the  com- 
pared particles  obi'  ov  pj ;  and  was  the  extent  of  calamity 
thus  predicted  historically  verified?  36.  What  is  the 
meaning  of  the  verb  koXojjovv!  37.  What  would  have 
tended  to  encrease  the  miseries  of  a  lengthened  seige; 
and  what  does  Josephus  say  on  the  subject  ?  38.  Who 
were  the  ekXektoI,  for  whose  sake  God  interfered  to 
shorten  the  duration  of  the  calamity  ? 

Vv.  XV — XXII.  26.  According  to  the  Hebrew  idiom,  to  ficeXvy- 
fxa  rtjg  epijfiuiffeujQ  implies  the  abominable  destroyer;  and  thus  in 
Luke  i.  48.  rj  Taireii^txrig  ryjg  covXng  is  put  for  dovXi]  ra7reivij.  It 
is  clear  from  Luke  xxi.  20.  that  the  Roman  army  is  intended,  which 
would  necessarily  be  an  abomination  to  the  Jews,  by  reason  of  the 
idolatrous  standards  which  they  set  up  in  the  very  precincts  of  the 
Temple.  See  Joseph.  B.  J.  vi.  6.  1.  27.  The  prophecy,  to  which 
our  Lord  alludes,  does  not  absolutely  occur  in  Daniel;  but  its  import 
may  be  gathered  from  Dan.  ix.  27.  xi.  31.  xii.  11.  Its  fulfilment  is 
thus  noticed  in  Joseph.  Ant.  x.  11.  7.  AavirjXog  icai  nepi  rrjg  tujv 
'Pu»/tcaitoj>  jjyefjioviag  dveypaipe,  icai  on  uV  avruiv  epn/xwOnceTai.   ' 

28.  The  participle  icrrujg  is  the  neut.  accus.  contr.  for  iarnicog,  so  as 
to  agree  with  (58eXvy[ia.     So  in  Luke  v.  2.  earaira  for  eor^/co'ra. 

29.  From  being  anarthrous,  iv  roVy  dyitp  has  sometimes  been 
translated  on  holy  ground;  and  the  city  and  suburbs  of  Jerusalem 
were  so  accounted.  But  there  is  no  authority  either  in  the  lxx.  or 
in  the  New  Testament  for  understanding  the  expression  otherwise  than 
of  some  part  of  the  Temple ;  and  it  was  in  the  Temple,  according  to 
Josephus,  that  the  abomination  was  set  up.  St.  Mark  (xiii.  14.)  has 
o7rov  ov  del,  which,  however  indefinite,  seems  clearly  to  be  an  euphe- 
mism for  the  violation  of  a  spot  peculiarly  sacred.  The  omission  of 
the  article  before  definite  terms  is  the  ordinary  usage  after  prepo- 
sitions. 30.  The  words  o  dvayivoi-cricwv  roe'iru  seem  to  be  a  caution 
introduced  by  the  Evangelists,  in  order  to  impress  upon  their  readers 
a  warning,  which  it  was  so  important  for  them  to  bear  in  mind. 
31.  See  above,  qu.  24.  32.  Of  the  expression  6  eVi  tov  cuipaTog, 
see  on  chap.  x.  qu  50.  In  apai  rd  luaTia  there  is  an  allusion  to  the 
practice  of  throwing  aside  the  upper  garment,  when  engaged  in 
active  employment.     Compare  .Hesiod.  Op.  D.  n.  9.   Virg.  Georg. 


212  CHAPTER   XXIV. 

I.  299.  It  is  clear  that  these  directions  imply  the  necessity  of  preci- 
pitate flight.  33.  Not  only  did  women  and  children  suffer  most 
severely  from  the  cruelties  practised  during  the  seige  of  Jerusalem ; 
but  vast  numbers  died  by  famine,  which  was  so  dreadful  that 
mothers  snatched  the  food  from  their  infant's  mouths.  See  Joseph. 
Ant.  xiii.  7.  B.  J.  v.  10.  34.  The  roads  in  Judsea  were  almost 
impassable  in  winter,  so  that  the  difficulty  of  flight  would  then  be 
greatly  encreased;  and  the  Jews  so  scrupulously  adhered  to  the 
observance  of  the  Sabbath,  that  they  would  not  have  been  persuaded 
to  extend  the  limited  distance  which  they  were  allowed  to  travel  on 
that  day.  See  Exod.  xvi.  29.  Levit.  xxiii.  3.  Joseph.  Ant.  xiii.  8.  4. 
35..  The  words  oia  ov  yeyove  k.  t.  X.  seem  to  be  a  familiar  form  for 
expressing  any  thing  exceedingly  great,  though  not  perhaps  wholly 
unexampled.  Compare  Exod.  x.  14.  xi.  6.  Dan.  xii.  1.  Joel  ii.  2. 
Here,  however,  the  triple  negative  is  very  emphatic ;  as  in  Luke  x. 
19.  Heb.  xiii.  5.  and  elsewhere ;  and  the  literal  acceptation  of  the 
words  seem  to  be  historically  justified.  See  Joseph.  B.  J.  I.  Procem. 
v.  10.  5.  36.  Properly,  ko\o(3ovv  signifies  to  amputate  (2  Sam. 
iv.  12.  lxx.  Diod.  Sic.  I.  78.);  and  thence  in  reference  to  time,  to 
shorten.  37.  Had  the  seige  been  of  very  protracted  duration, 
the  Christians  who  had  fled  to  the  mountains  would  have  been 
without  provisions,  and  would  have  perished  from  famine  or  other 
accidents ;  and  Josephus  acknowledges  that  it  was  shortened  by  a  \ 
special  intervention  of  Providence  (B.  J.  vi.  8.  5.).  38.  Hence  the 
e/cXe/crot  were  those  Jewish  converts,  whom  God  had  been  pleased  to 
choose  from  among  the  general  corruption  that  prevailed. 

Vv\  XXIII— XXVIII.  39.  Give  instances  in  which 
the  impostors  here  spoken  of  deceived  the  people  by 
pretended  miracles.  40.  Distinguish  between  o-^ela 
and  ripara ;  and  adduce  passages  in  which  the  two  words 
are  used,  as  here,  in  combination.  41.  Did  any  of  the 
false  Christs  collect  their  followers  iv  rrj  epfijj.u>  and  iv 
role  TafjieioTig  ?  42.  What  does  the  comparison  dtairep  ij 
darpairrj  k.  t.  X.  indicate ;  and  was  the  declaration  fully 
verified  ?  43.  Illustrate  the  expression  6Vov  eav  #  to 
TTTwfia,  k.  t.  X. ;  and  point  out  the  application  which  our 
Lord  makes  of  it. 


CHAPTER   XXIV.  213 

Vv.  XXIII— XXVIII.  39.  Josephus  represents  the  false  Christs 
and  false  prophets  that  appeared  as  magicians  and  sorcerers.  From 
Acts  viii.  9,  "10.  it  appears  that  Simon  Magus  bewitched  the  Samari- 
tans with  his  lying  wonders ;  and  Dositheus,  according  to  Origen 
(c.  Cels.  vn.  43.),  practised  the  same  deceits.  40.  There  is  this 
distinction  between  repag  and  anfielov,  that  the  former  implies  an 
act  Trapd  <pvaiv,  such  as  raising  the  dead,  and  the  latter  what  is  not 
without  the  limit  of  nature,  but  Trapd  ti]v  Koivrjv  avvrjQeiav,  as 
healing  the  sick.  The  words  are  frequently  used  in  connection  both 
by  sacred  and  profane  writers.  See  Acts  ii.  19.  Heb.  ii.  4.  Orph. 
Arg.  37.  Polyb.  in.  112.  8.  -Elian.  V.  H.  xn.  57.  41.  As  the 
Jews  had  imbibed  the  notion  that  their  Messiah  would  appear  sud- 
denly and  from  some  unexpected  quarter,  many  of  the  impostors 
led  their  followers  into  the  wilderness  ;  and  there  was  one  of  them 
who  promised  that  signs  of  deliverance  would  be  manifested  in  one  of 
the  chambers  of  the  Temple.  A  multitude  of  men,  women,  and 
children,  went  thither  accordingly;  when  the  place  was  set  on  fire 
by  the  Romans,  and  they  perished  in  the  flames.  See  Joseph.  Ant. 
xx.  7.  6.  B.  J.  ii.  13.  4.  vi.  5.  42.  Under  the  image  of  lightning 
is  represented  the  rapid  march  of  the  Roman  army ;  and  the  com- 
parison was  not  only  exact  in  this  respect,  but  in  the  direction  of 
the  march  from  east  to  west.  43.  The  expression  orrov  edv  y  ro 
7rrtJ/xa,  k.  t.  X.  is  proverbial.  Compare  Job  xxxix.  30.  Senec.  Epist. 
46.  As  applied  by  Christ,  7rrw^a  indicates  the  Jewish  state,  and 
deroi  the  eagles  of  the  Roman  standards. 

Vv.  XXIX— XXXV.  44.  What  is  meant  by  al 
dvvdfxeiQ  twv  ovpavwvj  and  how  are  the  several  images  in 
this  passage  to  be  understood?  45.  Illustrate  the 
figures  employed  by  parallel  examples  in  sacred  and 
profane  writers.  46.  What  are  the  primary  and  applied 
meanings  of  the  verb  aaXevetvl  47.  What  is  meant  by 
ro  an/jLeiov  tov  vlov  rov  aV0pw7rov?  48.  Whom  do  you 
understand  by  Trdaat  at  0v\ai  rrjQ  yrjg;  and  what  lamenta- 
tion is  alluded  to  ?  49.  What  angels  are  intended;  and 
what  is  implied  in  the  gathering  of  the  elect  from  the  four 
winds  and  with  the  sound  of  the  trumpet  ?  50.  In  what 
sense  is  7rapa/3oX?)  here  used?        51.  What  case  is   ra 


/ 


214  CHAPTER    XXIV. 

fyvWal  52.  Explain  and  illustrate  the  expression 
iyyvg  inl  Ovpcuc.  53.  What  is  the  necessary  inference 
from  the  words  ov  fiij  irapeXdrj  k.  t.  X.  ? 

Vv.  XXIX — XXXV.      44.    By   ax   dvvd/xeig   rwv  ovpavwv  are 
meant  the  heavenly  bodies  generally  (Deut.  iv.  19.   Isai.  xxxiv.  4. 
2  Chron.  xxxiii.  5.);    and  under  figures  similar  to  those  here  em- 
ployed, the  overthrow   of  kingdoms  is  commonly  represented  in 
Scriptural  language.     In  this  metaphorical  sense,  therefore,  they  will 
here  apply  to  the  destruction  of  Jerusalem ;   and  there  is  satisfactory 
evidence  that  alarming  appearances  in  the  heavens  preceded  that 
event :  but  it  is  probable  that  the  more  immediate  reference  is  to  the 
day  of  judgment.      45.  For  examples  of  metaphorical  expressions  of 
the  like  description,  see  Isai.  xiii.  9,  10.  xxxiv.  3,  4.  li.  6.    Ezek. 
xxxii.  7.  Joel  ii. 31.  iii.  15.  Virg.  Georg.  i.  365.  463.. Ovid.  Met.  xv. 
782.  Tibull.  Eleg.  n.  5.  71.  Liv.  xxn.  4,  5.  Justin,  xxti.  6.      46. 
Properly  aaXeveiv  is  used  either  of  a  vessel  tossed  by  the  wind,  or 
the  convulsion  of  an  earthquake;    and  thence  either  of  a  political 
commotion,  as  in  this  place,  or  of  mental  agitation,  as  in  Acts  ii.  25. 
Compare  Acts  iv.  31.  xvi.  26.    Heb.  xii.  26.   §oph.  (Ed.  T.  23.   Ant. 
163.    Eur.  Rhes.  245.    Appian.  B.  C.  I.  687.    Dion.  H.  xi.  691. 
Herodian.  v.   I.        47.  In  announcing  to   trnfieiov  tov    v'iov    rov 
dv9p<j)7rov  our  Lord  seems  to  allude  to  the  sign  which  the  Jews  had 
before  required  of  him.      See  Matt.  xvi.  1.    Compare  also  Mark  viii. 
11,  12.  Luke  xi.  29.      48.  As  referred  primarily  to  the  destruction 
of  Jerusalem,  irdaai  oi  <pv\ai  ttjq  yrjg  will  mean  the  Jewish  tribes; 
and  secondarily,  with  respect  to  the  day  of  judgment,  the  world  at 
large :   so  that  the  lamentation  would  be  excited  either  by  the  calam- 
ities of  the  seige,  or  the  expected  punishment  of  the  wicked.      49. 
In  the  first  place,  the  angels  are  the  apostles  sent  forth  to  make 
converts,  and  collect  the  visible  church  of  Christ,  from  the  four 
winds,  by  which  the  Jews  indicated  the  cardinal  points  of  the  hea- 
vens (1  Chron.  ix.  24.  Isai.  xliii.  5,  6.  Ezek.  xxxvii.  9.);  and  God's 
dispensations  are  usually  said  to  be  announced  with  the  sound  of 
trumpet.   See  Isai.  lviii.  1.  Jer.  vi.  17.  Exek.  xxxiii.  3.  sqq.  and  compare 
Rom.  x.  18.    With  reference  to  the  end  of  the  world,  the  several 
terms   are  to   be  taken  literally.        50.  Here  7rapa/3o\?j   signifies 
merely  an  illustration  or  comparison.    See  chap.  xiii.  qu.5.     51.  It 
is  clear  from  the  insertion  of  the  article,  that  rd   <pv\\a  is  the  nom- 
inative before   iictyvy,  which   is    used    intransitively.         52.    The 
formula  iyyvg  eVi  Ovpaig  is  proverbial,  and  denotes  the  immediate 


CHAPTER   XXIV.  215 

proximity  of  an  event.  Compare  Phil.  iv.  5.  James,  v.  9.  Rev.  i.  3. 
So  in  regard  to  place,  Arist.  Plut.  767.  dg  dvdpeg  iyyvg  eiviv  rj^Tj 
tljv  Qvpuiv.  See  also  Xen.  Anab.  vi.  5.  23.  Virg.  iEn.  viii.  656. 
53.  Although  our  Lord's  prediction,  in  its  full  scope  and  meaning, 
included  a  reference  to  the  final  judgment,  it  is  a  necessary  inference 
from  the  announcement  that  it  would  be  fulfilled  before  the  genera- 
tion then  in  being  had  passed  away,  that  it  would  receive  a  full 
accomplishment,  in  its  primary  bearing,  in  the  destruction  of  Jeru- 
salem. Accordingly  it  was  fearfully  verified  about  forty  years 
afterwards. 

Vv.  XXXVI— XLII.     54.   srepi  he  ttjg  kfidpas  k.  r.  X. 

How  is  this  passage  to  be  understood,  so  as  not  to  re- 
pudiate the  omniscience  and  consequent  divinity  of  our 
blessed  Lord ;  more  especially  with  reference  to  St. 
Mark's  narrative  ?  55.  In  what  sense  is  ovk  tyvuxrav 
to  be  interpreted?  56.  What  is  implied  in  the  ex- 
pression, TpwyovTsg  ical  Trivovreg,  yafiovvreg  kcu  eVya/zt- 
'Covng  1  51.  To  what  custom  is  there  an  allusion  in 
the  words  hvo  dXijOovrrai  k.  t.  X. ;  and  what  is  the  illus- 
tration intended  to  point  out  ?  58.  Why  are  the  verbs 
7rapaXa[ji(jdveTai  and  dtyUrat  in  the  present  tense  ?  59.  In 
what  light  does  Bp.  Porteus  regard  the  words  ypnyopelre 
ow,  K.  t.  X.  ? 

Vv.  XXXVI— XLII.  54.  St.  Mark  (xiii.  32.)  adds  that  not  even 
the  Son  knew  the  precise  time  at  which  these  fearful  events  were  to 
take  place ;  and  therefore,  if  the  passage  is  to  be  understood  literally, 
it  must  be  referred  to  the  humanity  of  Christ.  Otherwise,  according 
to  the  Hebrew  idiom,  eldeiv  will  here  signify  to  make  known  or 
reveal ;  and  the  sense  will  be  that  it  formed  no  part  of  the  divine 
counsels  to  reveal,  either  by  men,  or  angels,  or  by  Christ  himself, 
the  exact  period  of  the  fulfilment  of  the  prophecy.  55.  By  ovk 
eyvoxrav  is  meant  that  they  heeded  not ;  they  paid  no  attention  to 
the  warnings  given  them  (Gen.  vi.  3.  Heb.  xi.  7.  2  Pet.  ii.  5.). 
Compare  Luke  xix.  42.  56.  The  expression  Tpuyovreg  tcai  ttivov- 
reg,  y.  icai  dicy.,  indicates  nothing  more  than  an  attention  to  the 
ordinary  occupations  of  life.    It  does  not  mean  that  such  things  were 


216  CHAPTER   XXIV. 

wrong ;  but  that  they  evinced  a  carelessness  of  any  impending 
calamity.  See  Jerem.  xxxvi.  5,  6.  Plut.  Lysand.  p.  439.  57. 
Hand-mills  for  grinding  corn  were  worked  by  two  persons,  sitting  on 
the  ground  opposite  to  each  other.  Women  were  usually  employed 
in  this  occupation ;  which  was  nevertheless  exceedingly  laborious. 
See  Exod.  xi.  5.  Judg.  xvi.  21.  Job  xxxi.  10.  Isai.  xlvii.  2.  A  like 
custom  seems  to  have  prevailed  among  the  antients  generally.  See 
Horn.  Od.  H.  104.  Y.  105.  Herod,  vn.  187.  A.  Gell.  III.  3.  The 
illustration  has  the  same  import  as  that  in  the  foregoing  verse  ;  and 
is  intended  to  mark  the  especial  providence  of  God,  in  rescuing  the 
faithful  from  that  destruction,  to  which  they  might  at  the  moment  be 
equally  exposed  with  the  disobedient.  58.  As  commonly  in  pro- 
phetic language,  the  verbs  TrapaXafifidverai  and  dtyierai,  in  the 
present  tense,  indicate  an  event  as  certain  as  if  it  were  already  at 
hand.  59.  Bishop  Porteus  observes  that  the  caution,  yprjyopeXre 
ovv,  may  be  regarded  as  the  moral  of  the  prophecy,  or  its  practical 
application  to  Christians  of  all  ages,  with  a  view  to  fix  their  atten- 
tion upon  the  last  great  day  of  final  retribution. 

Vv.  XLIII — LI.  60.  To  what  division  of  time  does 
Ttoiq.  (puXaKrj  allude?  61.  What  is  the  import  of  the 
two  parables  with  which  the  chapter  concludes?  62. 
What  is  the  particular  import  of  the  verb  ^topvy^vai? 
63.  How  is  Qtpairda  here  used ;  and  to  what  officer  is 
allusion  made?  64.  Whom  may  the  kukoc  SovXoq 
more  immediately  represent  ?  65.  To  what  punishment 
does  the  verb  lixoTop.eiv  here  refer ;  and  how  is  it  to  be 
applied  ? 

Vv.  XLIII— LI.  60.  See  chap.  xiv.  qu.  38.  61.  The  para- 
bles, with  which  the  chapter  concludes,  are  alike  intended  to 
inculcate  the  necessity  of  watchfulness  and  perseverance,  from 
the  fact  that  Christ's  second  coming  to  judge  the  world  will 
be  sudden  and  unexpected.  Though  they  apply  with  more  es- 
pecial force  to  the  Christian  minister,  the  admonition  is  ad- 
dressed universally  to  all.  62.  See  chap.  vi.  qu.  31.  63.  The 
noun  9epaireia  is  used,  in  the  abstract,  for  the  servants  of  the 
household,  in  the  sense  of  the  Latin  familia.  Compare  J)ion. 
fi.  I.  83.  ^Elian.  V.  H.  n.  2.  xn.  40.  It  is  clear  that  the  steward 
is  meant,  whose  business  it  was  to  distribute  their  allowance  of  pro- 
vision to  those  under  his  charge.      64.    Whitby  supposes  that  the 


CHAPTER    XXV.  217 

taKog  dovXog  may  represent  the  apostatizing  Jews,  by  whom  the 
Christians  were  most  cruelly  betrayed  and  persecuted.  It  appears  \ 
that  the  delay  of  their  Lord's  appearance  was  the  cause  of  their 
apostacy.  See  2  Pet.  iii.  4.  65.  The  verb  dixorofielv  properly 
denotes  the  horrible  punishment  of  being  saicn  asunder  while  alive, 
which  seems  to  have  been  in  use  both  among  Jews  and  Pagans. 
See  1  Sam,  xv.  23.  2  Sam.  xii.  31.  Dan.  iii.  29.  Heb.  xi.  37.  Horn. 
Od.  E.  338.  Herod,  ir.  39.  Hor.  Serm.  r.  1.  100.  Tertull.  Apol.  c.  3. 
There  is  a  tradition  that  Isaiah  was  thus  immolated.  Here,  however, 
any  severe  punishment  may  be  meant,  as  emblematic  of  that  of  the 
wicked  in  the  world  to  come.  _ 

CHAPTER     XXV. 

Vv.  I — XIII.  1.  To  what  period  does  the  adverb 
-ore  refer  ?  2.  How  were  marriages  celebrated  in  the 
East,  and  with  what  ceremonies  was  the  bride  conducted 
to  her  husband's  home  ?  3.  Did  a  similar  custom 
prevail  among  the  Greeks  and  Romans  ?  4.  What  is 
the  import  of  the  parable  of  the  Ten  Virgins;  and  how 
is  it  explained  by  Origen  and  Chrysostom  ?  5.  Is 
any  thing  similar  to  it  found  in  the  Jewish  writings  ? 
6.  Does  the  number  ten,  and  the  equal  division  of  it, 
convey  any  definite  meaning  in  the  application  of  the 
parable  ?  7.  What  are  the  relative  notions  implied  in 
the  words  (ppovifiot  and  /iwpcu?  8.  The  article  being 
omitted  before  (f>puvifxo:f  does  it  appear  to  be  necessary 
before  /uiopai  ?  9.  Distinguish  between  vvara^uv  and 
Kadevceiv.  10.  Are  there  any  ellipses  in  the  latter  part 
of  the  parable ;  and  how  are  they  to  be  supplied  ? 
11.  How  do  you  understand  elg  tovq  ydyLovg  in  the 
plural  ? 

Vv.  I — XIII.     1.    Following  up  the  subject  of  the  last  chapter, 
the  adverb  ro're  refers  to  the  second  advent  of  Christ  to  judgment; 

u 


218  CHAPTER    XXV. 

and  the  following  parables  are  designed  to  prepare  his  disciples  for 
an  entrance  into  his  kingdom  of  glory.        2.    Marriages  were  so- 
lemnized in  the  East  with  great  pomp  and  ceremony.     Numerous 
friends  were  invited  on  both  sides ;  and  a  feast  of  some  days  was 
kept  on  the  occasion ;  at  the  end  of  which  time  the  bride  was  con- 
ducted home  with  joyful  solemnity.     As  they  approached  the  home 
of  the  bridegroom,  another  party  of  friends  went  out  to  meet  and 
welcome  them ;  and  this  procession  was  headed  by  virgins  bearing 
lighted  flambeaux  or  lamps  in  their  hands,  this  part  of  the  ceremony 
taking  place  in  the  evening.     See  Jerem.  vii.  34.  xxv.  10.  xxxiii.  2. 
3.   A  similar   custom   prevailed   among  the   Greeks    and  Komans. 
Horn.  II.  2.  492.  ~Nvfupag,  d'  eic  OaXdfiiov,  vaidiov  v7roXap,7rofX€vdu)v, 
'Hyiveov  dvd  darv.  Xen.  Ephes.  I.  10.  ijyov  tijv  Kopnv  etc.  OdXapov 
[xerd  Xaf.i7rddojv,  vpivaiov  qSovree,.     See  also  Eur,  Med.  995.  Stat. 
Theb.  viii.  234.       4.    The  ten  virgins  represent  the  Church,  which 
consists  of  real  and  professing  Christians,  expecting  the  approach  of 
Christ,  who  is  described  in  Scripture  as  her  spouse;  and  the  design 
of  the  parable  is  to  inculcate  the  necessity  of  being  always  in  a  state 
of  preparation  for  death  and  judgment.     Origen,  Chrysostom,  and 
other  fathers  regard  it  as  a  caution  against  the  danger  of  a  late 
repentance,  which  they  regard  as  fruitless  in  those  who  live  under 
the  Gospel.      5.    See  chap.  xm.  qu.  8.     A  parable  very  like  that 
of  the   Ten   Virgins,  will  be  found   in   Kimchi  on   Isai.   lxv.  13. 
6.   The  number  ten  is  used  indeterminately,  as  being  one  of  frequent 
application  among  the  Jews.     Thus,  for  instance,  a  synagogue  was 
not  constituted  without  the  presence  of  ten  members ;  and  a  mar- 
riage, or  funeral,  or  indeed  any  solemnity  whatever,  was  not  to  be 
conducted  with  less  than  ten  attendants.     Nothing  therefore  can  be 
inferred  from  the  number  itself,  or  the  equal  division  of  it,  as  to  the 
proportion  of  sincere  Christians  among  professors.     It  is  merely  one 
of  those  accidental  circumstances  in  a  parable,  which  are  not  to  be 
pressed  literally.      7.  As  opposed  to  typovifioi,  prudent  and  thought- 
ful, fMopai  will  mean  thoughtless  and  imprudent.      8.  Some  editions 
omit  the  article  before  irevre  fiwpai,  but  its  insertion  is  plainly  re- 
quisite ;  for  though  the  first  five  are  not  definite,  the  latter,  being 
the  remainder  of  the  ten,  clearly  are  so.       9.    Between  vvard^eiv 
and  KaQevSeiv  there  is  this  difference,  that  the  former  belongs  to 
incipient  slumber,  the  latter  to  sound  sleep.     Basil  on  Prov.  vi.  4.  • 
6  vvGTayp,6e,  p,iyp.a  eariv  rrjg  eypnyepaewg.  Kai  vtzvov.    Compare 
Psal.  cxx.  3.  Plat.  Apol.  c.  18.  Theophr.  Char.  vn.  4.       10.    There 
are  ellipses  in  vv.  8,  9,  11.     In  the  first,  pipog  ri  must  be  supplied 
with  iic  rov  iXaiov.     Before  fiTJ7roTe  ovk  dpiciay  some  understand 


CHAPTER   XXV.  219 

the  common  omission  of  opdre,  but  it  would  be  no  concern  of  the 
foolish  virgins  to  look  to  the  chance  in  question.  Others,  therefore, 
supply  (pofiovfieOa,  or,  as  the  English  Translators,  ovdafiuig.  After 
dvoi%ov  ijfuv,  supply  rtjv  Qvpav.       11.    See  chap.  xxn.  qu.  1. 

Vv.  XIV— XXX.  12.  To  what  does  ticirep  refer; 
and  what  is  the  import  of  the  parable  of  the  Talents  ? 
13.  Did  our  Lord  deliver  any  very  similar  parable  on 
another  occasion  ;  and  with  what  view  ?  14.  What  is 
the  meaning  of  the  verb  dwocrjfxelv ;  and  how  do  you 
account  for  the  use  of  the  present  tense  ?  15.  How  do 
you  explain  the  expressions  rd  virdpypvTa,  and  Kara  rrjv 
tfiav  Ivvauivl  16.  Explain  and  illustrate  the  usage 
of  the  verbs  ipyd£aadai  and  irou'tv  in  this  passage ;  and 
account  for  any  peculiarity  of  syntax  with  the  former. 

17.  What  is  the  meaning  of  the  phrase  awuipetv  \6yov1 

18.  Adduce  any  passages  that  may  occur  to  you,  illus- 
trative of  the  words  iirl  6\tya  qc  ttlotoq,  ic.  t.  X.  19. 
How  may  xapd  be  understood ;  and  to  what  does  it 
ultimately  refer?  20.  In  what  sense  is  aKXrjpug  here 
used?  21.  Explain  the  construction  zyvwv  at  on 
ct/cXt/ooc  el,  and  adduce  similar  examples.  22.  What 
is  the  import  of  the  expression  Bepi^y  ottov  k.  t.  X.; 
and  what  is  the  allusion  contained  therein  ?  23.  What 
is  the  nature  of  the  excuse  alleged  by  the  slothful  ser- 
vant ;  and  wherein  does  its  insufficiency  consist  ?  24. 
Explain  the  words  7-pa7re^tV??c  and  tokoc,  with  reference 
to  the  Jewish  Law.  25.  Point  out  the  application  of 
the  maxim  rw  yap  e^owi  k.  r.  X.,  and  adduce  a  parallel 
passage  from  Cicero.  26.  To  what  is  doQrjaeTai  kcu 
7r£pia(rev0ri(TE-aL  equivalent  ? 

Vv.  XIV — XXX.  12.  Since  no  ayodosls  is  expressed,  the  par- 
ticle wWep  must  be  referred  to  some  suppressed  clause,  such  as 


220  CHAPTER    XXV. 

ovtu)q  earai  rd  rrjg  fiaaiXeiag  ruv  ovpavuiv.  The  parable  is  in- 
tended to  shew  that  reward  and  punishment  will  not  be  indiscrimi- 
nately awarded  at  the  day  of  judgment;  but  be  duly  apportioned 
according  to  the  use  which  each  individual  has  made  of  the  means  of 
grace  vouchsafed  to  him.  13.  A  very  similar  parable  is  recorded 
by  St.  Luke  (xix.  11.)  j  which  was  delivered  by  our  Lord  on  his 
journey  from  Jericho  to  Jerusalem,  and  designed  to  shew  that  the 
Jews  would  speedily  be  called  to  account  for  their  perversion  of  the 
blessings  and  privileges  which  God  had  bestowed  upon  them. 
14.  The  verb  d7ro§nfieiv  signifies  to  go  on  a  distant  journey. 
Compare  Diog.  L.  in  V.  Pythag.  vm.  17.  In  the  present  participle, 
the  intention  to  perform  an  act  is  sometimes  implied  ;  and  so  again 
in  v.  24.  Compare  Acts  xxv.  3.  15.  By  rd  v-rrdpxovTa  are  to  be 
understood  God's  various  gifts  of  grace  and  providence,  which  are 
to  be  exercised  Kara  rr\v  eicdcrTov  Svvauiv,  according  to  the  widely 
differing  capacities  of  each  individual,  and  to  be  accounted  for  with 
reference  to  these  capacities.  16.  As  here  used,  ipyd^eaQai,  with 
an  ellipsis  of  xprjuara,  signifies  to  employ  money  in  trade.  Thus 
Herod.  I.  24.  ipyaadjievov  xptjuara  ueyaXa.  Ai'ist.  Eq.  850.  iroXXd 
Xpilpar'  epydaei.  By  a  similar  figure,  iroieiv  is  used  in  the  sense  of 
Kepdaivetv,  with  which  it  is  interchanged  in  the  following  verse.  So 
Theophr.  Char.  c.  54.  Toirjaai  deica  rdXavra.  Compare  iElian. 
V.  H.  xiv.  32.  Thus  also  in  Latin,  Cic.  Verr.  n.  6.  Pecuniam 
maximam  facere.  C.  Nep.  in  V.  Cimon.  I.  3.  Magnas  pecuniae 
ex  metallis  fecerat.  The  construction  ev  avrdlg  is  Hellenistic. 
17.  The  phrase  ovvaipeiv  Xoyov  signifies  to  settle  accounts.  It 
has  been  already  used  in  Matt,  xviii.  23.  18.  With  the  words 
eVt  oXiya  i]g  tthttoq,  k.  r.  X.  compare  Xen.  Anab.  I.  9.  19.  ei  ^fi 
riva  opwr]  Seivov  ovra  oiKovoftov  e'/c  rov  Sucaiov,  icai  Kara- 
otcevdZovrd  re  i)g  dp^oi  %w'|0ac,  Kai  irpotrodovg  Trowvvra,  ovdev 
dv  7T(x)7roTe  d^eiXaro,  d\\d  Kai  TrXeiu)  7rpoffeSicov.  Cic.  ad.  Q.  F. 
Quanta  est  in  quoque  fides,  tantum  cuique  committendum, 
19.  In  the  lxx.,  %apd  frequently  signifies  a  banquet  (Esth.  ix.  17. 
sqq.) ;  probably  from  the  fact  that  it  was  sometimes  written  over  the 
entrance  of  a  banqueting  room.  Ultimately  it  will  refer  to  the  happi- 
ness of  heaven.  20.  The  word  (TKXnpog  may  here  be  rendered 
exacting  or  tyrannical.  Compare  Isai.  xix.  4.  lxx.  21.  By  a 
common  Greek  construction,  eyvuv  ae  on  aicXnpog  el  is  put  for 
eyvtjv  otl  (tv  <t.  el.  Compare  2  Sam.  xvii.  18.  1  Kings  v.  3.  Soph. 
(Ed.  T.  1271.  So  Ter.  Heaut.  II.  3.  130.  Ego  te  autem  novi,  quam 
esse  soleas  impotens.  22.  The  expression  Oepi^cjv  6'ttov  k.  r.  X., 
which  contains  an  allusion  to  agricultural  pursuits,  indicates  a  grasp- 


•CHAPTER    XXV.  221 

ing  and  avaricious  master,  compelling  the  poor  to  sow  for  him,  and 
reaping  all  the  profit  himself.  There  is  a  similar  proverb  in  Arist. 
Equit.  dWorpiov  dfiuiv  Qepoe.  23.  Like  most  of  the  excuses  Tor 
sin,  this  of  the  slothful  servant  charges  his  neglect  upon  God,  whom 
he  regards  as  a  hard  task-master  ;  whereas  he  ought  rather,  in  any 
case,  to  have  raised  his  exertions  to  the  standard  required  of  him. 
24.  From  rpaVe^a,  a  banker's  table,  TpaireZ,iTt]Q  is  a  money -broker, 
or  banker  ;  i.  e.  a  person,  who  exchanged  foreign  coin  at  a  trifling 
profit,  or  received  money  at  a  low  interest  with  the  purpose  of 
lending  it  again  at  a  higher  rate.  The  word  to'koc  does  not  imply 
O  usury,  which  the  Law  expressly  forbad  (Lev.  xxii.  25.  xxv.  36.) ; 
but  merely  lawful  interest  or  profit.  25.  See  chap.  xin.  qu.  19. 
There  is  an  observation  strikingly  similar  in  Cic.  Off.  ill.  Lex  ipsa 
natures,  qua  utilitatem  hominum  conservat  et  continet,  decernit 
profecto  ut  ab  homine  inerti  et  inutili  ad  sapientein,  bonum,for- 
temque  virum  transferanhir  res  ad  vivendum  necessaries.  26.  By 
hendiadys,  8o9rj<reTai  tcai  Trepia(xevQi]aeTai  is  equivalent  to  irepio-  \ 
auiq  SoOrjaerai.  So  in  Luke  vi.  48.  ec/ca^/e  icai  efidQvve,  for  fiaQeioc, 
iaicaipe. 

Yv.  XXXI— XLVI.  27.  To  what  coming  of  the 
Son  of  Man  does  this  passage  allude ;  and  upon  what 
grounds  is  the  reference  ascertained  ?  28.  Explain  the 
expression  e-rri  Opovov  lolnq  ;  and  illustrate  the  description 
of  the  magnificent  scene  here  described.  29.  What  is 
indicated  under  the  comparison  dlo-Treo  b  Tvoifx^v  k.  t.  \.  ? 
30.  Explain  what  is  meant  by  placing  a  party  on  the 
right  or  left  hand  respectively ;  and  mention  any  Jewish 
custom  which  our  Lord  may  have  had  more  particularly 
in  view.  31.  In  what  manner  does  tov  7rarpov£  depend 
upon  oi  evXoynfxivot  ?  32.  What  is  implied  in  the  ex- 
pression and  KdTafioXijc,  Koafxov  ?  33.  Supply  the  ellipsis 
after  awnydyere.  34.  In  what  sense  is  yvfxvog  to  be 
understood  ?  35.  What  are  the  primary  and  applied 
significations  of  the  verb  kiriaKz-KTEvQaL  ?  36.  What  is 
implied  in  the  epithet  kXa^iaTiov  ?  37.  What  has  been 
observed    respecting   the   manner   in   which    our    Lord 

u2 


222  CHAPTER   XXV. 

speaks  of  the  punishments  of  hell  and  the  rewards  of 
Heaven  respectively  ?  38.  Is  there  any  ground  for 
supposing  that  the  punishment  of  the  wicked  will  not  be 
eternal  ? 

Vv.  XXXI— XLVI.  27.  That  the  coming  of  Christ  to  judgment 
is  here  meant,  and  not  the  destruction  of  Jerusalem,  appears  from 
the  fact  that  all  ?iations  will  be  assembled  before  him ;  and  in 
making  this  declaration  our  Lord  may  have  intended  to  refute  a 
Jewish  notion  that  the  Gentiles  would  have  no  part  in  the  resurrec- 
tion. Compare  also  Matt.  xvi.  27.  2  Thess.  i.  7.  sqq.  Jude  14,  15. 
28.    Probably  eVi  Qpovov  §6Z,ng  is  a  hendiadys  for  Qpovov  evdo^ov. 

!The  description  of  this  magnificent  scene  is  taken  from  the  pomp 
and  ceremony  with  which  justice  was  administered  by  Eastern 
monarchs,  sitting  enthroned  in  state.  See  also  Psal.  ix.  5.  sqq. ; 
Isai.  vi.  1.  Ixvi.  1.  Dan.  vii.  9.  Zech.  xiv.  5.  1  Thess.  iv.  16.  29.  As, 
in  antient  times,  flocks  consisted  of  sheep  and  goats  intermixed,  so 
good  and  bad  Christians  are  mixed  together  in  the  Church ;  and 
will  be  separated  at  the  day  of  judgment.  Compare  Judg.  xiv.  10. 
Psal.  xxxiii.  1.  Ezek.  xxxiv.  17,  18.  Zech.  x.  3.  30.  The  right 
hand  is  the  situation  of  honour  and  acceptance  ;  the  left  of  rejection 
and  disgrace.  So  the  Jewish  writers  ;  and  hence  also  Plato  de  Rep. 
IV.  p.  518.  SiKaaTaQ  rovg  fiev  Sticaiovg  iceXeveiv  TropevetrQai  rr\v  eig 
$e%iav  re  kcli  dvio  did  tov  ovpavov,  Tovg  Si  ddiicovg  rtjv  eig 
dpiarepdv  re  kcu  Karw.  See  also  Virg.  JEn.  vi.  541.  There  may 
be  a  more  immediate  allusion  to  the  judicial  proceedings  of  the 
Jewish  Sanhedrim,  in  which,  according  to  Maimonides,  those  who 
were  acquitted  were  placed  on  the  right  hand,  and  those  who  were 
condemned  on  the  left.  31.  The  genitive  after  ev\oyt]p.ivoi  is 
governed  by  vtto  understood.  Thus  Gen.  xxvi.  29.  lxx.  eu'AoyTj- 
lievog  vtto  Kvpiov.  32.  Though  air  6  KaTaj3o\rjg  kogjaov  is  doubt- 
less a  phrase  expressive  of  eternity,  there  is  nothing  in  this  passage 
which  sanctions  the  doctrine  of  a  personal  election  decreed  from  the 
beginning,  but  merely  an  intimation  of  the  immutability  of  God's 
plan  of  final  retribution.  33.  After  ovvnydyeTe  supply  eig  tov 
oIkov,  as  in  Judg.  xix.  18.  2  Sam.  xi.  27.  lxx.  34.  By  yv/ivog  is 
very  commonly  meant  one  icho  is  ill  clad.  Compare  1  Sam.  xix.  24. 
Job  ::xii.  G.  Isai.  lviii.  7.  Mark  xiv.  52.  John  xxi.  7.  Acts  xix.  16. 
Thus  Senec.  de  Benef.  v.  5.  Quern  male  vestitum  et  pannosum  vidit, 
nudum  se  vidisse  dicit.  35.  The  verb  emaKeTTTeaBai  signifies 
properly  to  observe  ivith  attention  (Psal.  xvi.  3.  Isai.  xxvi.  1G.  lxx.); 


CHAPTER   XXVI.  223 

and  thence  it  is  applied  to  the  visitation  of  the  afflicted,  with  a  view 
to  their  relief  and  comfort ;  as  in  1  Tim.  v.  10.  James  i.  27. 
36.  See  chap.  x.  qu.  68.  xviii.  qu.  16.  37.  It  has  heen  observed 
by  many  of  the  Fathers  that  Christ  does  not  say  of  punishment,  as  he 
does  of  reward,  that  it  was  prepared  from  eternity  ;  lest  he  should 
be  thought  to  have  designed  men's  condemnation  before  they  sinned; 
and  that  he  speaks  of  Hell  as  in  fact  intended  for  the  devil  and  his 
angels,  though  men,  by  yielding  to  their  temptations,  would  share  their 
torments.  38.  Some  have  maintained  that  the  punishment  of  the 
wicked  will  not  be  eternal ;  but  the  obvious  signification  of  the  word 
in  a  variety  of  passages  refutes  this  opinion  ;  and  the  assurance  that 
the  righteous  will  be  happy  for  ever  rests  on  the  same  grounds  that 
sinners  will  be  miserable  for  ever.  See  Psal.  ix.  17.  Isai.  xxxiii.  14. 
Mark  xvi.  16.  Luke  xvi.  26.  John  iii.  36.  2  Thess.  i.  7.  sqq.  Rev. 
xiv.  11. 


CHAPTER    XXVI. 

Vv.  I- — V.  1.  What  discourses  do  you  understand 
by  7raVrac.  tovq  \6yovg  tovtovq  ?  2.  On  what  day  of  the 
week  were  they  finished  ?  3.  What  is  the  import  of 
the  word  7raVx«  ;  and  by  what  synonym  does  Josephus 
express  it?  4.  Give  Chrysostom's  interpretation. 
5.  State  briefly  the  origin  of  the  Jewish  Passover,  and 
the  ceremonies  with  which  it  was  celebrated.  6.  In 
what  sense  is  yiveaQai  here  used  ?  7.  In  what  respect 
did  6  dp-^ispevg,  as  applied  to  Caiaphas,  differ  from  ol 
dp-^iepelg  mentioned  immediately  before?  8.  Give  a 
brief  account  of  the  office  of  the  high-priest,  and  the 
nature  of  its  tenure  in  the  time  of  Christ.  9.  What  is 
known  of  the  pontificate  of  Caiaphas  ?  10.  How  is 
av\ij  here  used  ?  11.  Whence  arose  the  necessity  of 
taking  Jesus  by  subtilty ;  and  why  was  an  uproar 
to  be  especially  dreaded  during  the  feast?       12.    Was 


224  CHAPTER   XXVI. 

the  proposal  of  the  Sanhedrim  a  departure  from  estab- 
lished rules  ? 

Vv.  I — V.  1.  The  discourses  here  meant  are  those  which  our 
Lord  delivered  on  the  last  day  of  his  public  teaching,  both  in  the 
Temple  and  on  the  Mount  of  Olives.  2.  They  seem  to  have  been 
concluded  on  the  evening  of  Tuesday,  in  the  week  preceding  the 
Passover.  3.  The  word  7ra'<rx«  is  derived  from  a  Hebrew  verb 
signifying  to  jjciss  over  without  doing  any  harm ;  in  allusion  to  the 
safety  of  the  first-born  of  Israel,  when  those  of  Egypt  were  destroyed 
(Exod.  xii.  13,  23.).  Josephus  (Ant.  n.  14.  6.)  employs  the  Greek 
synonym  vnepfiaola.  4.  Hence  Chrysostom,  Horn.  149.  wVe'p- 
fiaaig  ecrri  tca.9'  epfinveiav  to  Ttdaxa,  brt  virepefln  Tovg  'Efipaiuv 
o'Ikovq  6  rd  TrpuTOTOKa  ira'iuv  oXoOpevrng.  5.  The  Jewish  Pass- 
over was  instituted  in  commemoration  of  the  deliverance  of  the 
Children  of  Israel  from  Egyptian  bondage,  and  of  the  miraculous 
preservation  of  their  first-born  in  the  passage  of  the  destroying  angel 
over  their  houses.  It  lasted  seven  days,  during  which  period  the 
people  ate  unleavened  bread  only ;  whence  it  was  also  called  the 
feast  of  unleavened  bread  (Exod.  xii.  18.  Lev.  xxiii.  6.).  It  com- 
menced on  the  fifteenth  day  of  the  month  Nisan,  and  on  the  previous 
evening  all  leaven  was  carefully  removed  from  the  houses,  the  paschal 
lamb  was  slain,  and  the  blood  sprinkled  on  the  door-posts ;  on  the 
following  day  it  was  roasted  whole  ;  not  a  bone  was  to  be  broken  (John 
xix.  36.  1  Cor.  v.  7.) ;  and  it  was  eaten  by  families  and  friends,  not 
less  than  ten  in  number,  with  bitter  herbs,  and  with  the  loins  girded 
and  the  feet  sandalled,  as  if  in  preparation  for  a  hasty  flight.  During 
the  repast,  an  elder  of  the  company  related  the  history  of  the  Exodus 
(Exod.  xii.  26,  27.),  and,  four  cups  of  wine  being  drunk,  the  great 
Hallel,  consisting  of  Psalms  cxiii.  to  cxviii.  inclusive  were  sung,  and 
the  party  separated.  The  third  cup,  or  cup  of  blessing,  was  the  one 
over  which  our  Lord  instituted  the  Eucharist;  and  the  Hallel  was 
doubtless  the  hymn  that  was  sung  before  he  retired  with  his  disciples 
to  the  Mount  of  Olives.  6.  Here  yiveoQai  is  used  in  the  sense  of  i 
celebrari ;  as  in  2  Kings  xxiii.  22.  ovk  eyevrjOn  to  rcdcy^a  tovto.J 
So  Xen.  Hell.  iv.  5.  1.  eV  $  "laOfita  yiyverai.  7.  As  applied  to 
Caiaphas,  6  dpxiepevg  designates  the  High  Priest  properly  so 
called,  as  distinguished  from  the  chief-priests  (oi  dpxiepelg),  or 
heads  of  the  twenty-four  sacerdotal  courses.  8.  The  office  of  High- 
Priest,  conferred  by  God  upon  Aaron,  was  at  first  hereditary  in  his 
family  (Numb.  iii.  10.).    Antiochus  Epiphanes  sold  it  to  the  highest 


J 


CHAPTER    XXVI. 


225 


bidder  ;  and  under  the  Syrian  dynasty  it  was  conferred  on  Jonathan 
(b.  c.  152.),  in  whose  brother  Simon  the  offices  of  King  and  High- 
Priest  were  united,  and  so  continued  till  the  time  of  Herod.  In  the 
time  of  Christ,  the  High-Priesthood  was  in  a  very  fluctuating  state  ; 
and  those  who  had  been  removed  still  retained  the  name,  so  that  two 
high-priests  are  sometimes  mentioned,  though,  strictly  speaking,  one 
only  held  the  office.  9.  Thus  Caiaphas  is  called  the  High-priest 
of  that  year  in  which  our  Lord  was  crucified  (John  xi.  51.) ;  and 
Annas  and  Caiaphas  are  spoken  of  as  high-priests  together  in  Luke 
iii.  2.  Caiaphas  purchased  the  appointment  of  Valerius  Gratus,  and 
retained  it  during  the  presidency  of  Pontius  Pilate.  See  Joseph. 
Ant.  xviii.  5.  2.  He  it  was  that,  as  High-Priest,  predicted  the 
death  of  Christ  as  an  atonement  for  the  people  (John  xi.  49.  sqq.). 

10.  Properly  av\i}  is  the  area  or  court-yard  in  the  centre  of  the 
building;  but  it  is  here  put,  by  synecdoche,  for  the  palace  itself. 

11.  Since  Jesus  was  regarded  by  the  populace  as  a  distinguished  pro- 
phet, it  was  necessary  to  devise  some  stratagem  for  his  apprehension, 
lest  there  should  be  an  attempt  on  the  part  of  the  multitude  to 
rescue  him  ;  and  such  an  event  was  more  likely  to  happen  during 
the  feast,  as  vast  numbers  were  then  assembled  at  Jerusalem,  and 
frequent  tumults  were  the  consequence.  See  Joseph.  B.  J.  I.  1.  4. 
v.  5.  8.  12.  Maimonides  states,  that  for  the  greater  public  ex- 
ample, great  criminals  were  executed  at  one  of  the  three  high 
festivals.  See  Deut.  xvii.  12,  13.  Fear  would  have  induced  the 
Sanhedrim  to  recede  from  the  established  custom. 

Vv.  VI— XIII.  13.  Whence  is  it  that  Simon  is 
here  called  the  Lepe?'  ?  1 4.  To  what  restrictions  were 
those  afflicted  with  the  leprosy  subject ;  and  what  was 
the  nature  of  the  disease?  15.  Who  was  the  woman 
who  anointed  our  Lord  on  this  occasion ;  and  was  the 
transaction  marked  by  the  presence  of  any  guest,  who 
was  likely  to  attract  particular  attention?  16.  Has 
St.  Matthew  observed  the  true  order  of  time  in  narrating 
the  occurrence?  17.  Explain  the  words  d\dfiao*Tpov, 
and  nvpov.  18.  What  was  the  unguent  made  use  of? 
19.  Was  anointing  a  common  practice  on  festive  occa- 
sions ;  and  was  the  conduct  of  the  woman  distinguished 


226  CHAPTER   XXVI. 

by  any  peculiarity  ?  20.  What  is  implied  in  the  par- 
ticiple dvaKEifxevoQl  21.  Supply  the  ellipses  in  the 
remark  which  expressed  the  indignation  of  the  disciples. 
22.  By  whom,  and  under  what  feelings,  was  the  remark 
made  ;  and  how  far  did  the  disciples  generally  participate 
in  it?  23.  Is  kottovq  Kapkyiiv  a  common  phrase? 
24.  Can  our  Lord  be  supposed  from  his  reply  to  have 
regarded  almsgiving  as  a  matter  of  indifference  ?  25. 
What  is  the  import  of  the  verb  erracpiu^etv,  as  distin- 
guished from  ddnTELv  ?  26.  Does  it  appear  that  Mary 
had  the  prospect  of  Christ's  death  in  view,  when  she 
poured  the  ointment  upon  him?  27.  What  is  meant 
by  the  expression  tovto  to  tbayyeXiov  ?  28.  What 
are  the  different  significations  of  the  word  evayyiXiov  ? 
29.  Is  it  ever  employed  in  the  New  Testament,  like  our 
word  Gosjiel,  to  denote  a  history?  30.  What  is  the 
meaning  of  the  verb  K-qovacsiv  ? 

Vv.  VI— XIII.  13.  Simon  is  here  called  the  Leper,  as  having 
formerly  been  one  ;  just  as  Matthew  is  called  the  Publican,  from 
his  early  occupation.  14.  See  chap.  Till.  qu.  2.  15.  The  woman 
who  now  anointed  Jesus  was  Mary,  the  sister  of  Lazarus,  whom  our 
Lord  had  recently  raised  from  the  dead ;  and  Lazarus  himself  was 
one  of  the  guests.  See  John  xii.  1,  3.  16.  St.  John  says  that  this 
transaction  took  place  six  days  before  the  passover ;  and  conse- 
quently four  days  earlier  than  the  date,  to  which  St.  Matthew's  order 
of  time  ascribes  it.  Since  it  is  scarcely  probable  that  an  action,  so 
closely  similar  in  its  details,  should  have  occurred  twice  within  so 
short  a  space  of  time,  it  is  preferable  to  suppose  that  Matthew  in- 
troduced it  here  in  order  to  keep  up  a  connected  account  of  the 
character  and  treachery  of  Judas.  17.  Vases  for  unguents  and  per- 
fumes were  commonly  made  of  a  species  of  alabaster,  and  thence 
called  alabastra.  Plin.  N.  H.  xxxvi.  8.  Hunc  lapidem  aliqui 
alabastraton  vocant,  quern  cavant  ad  vasa  ungaentaria,  quoniam 
optime  servare  incorrupta  dicitur.  They  were  however  sometimes 
made  of  other  materials.  Theocr.  Idyl.  xv.  114.  Supiw  uvpu)  xpvvei 
dXd(3a<jrpa.    Schol.  dXdfiaarpa'  aKevrj  pvpcov  deicmcd.   Cic.  Acad. 


CHAPTER    XXVI.  227 

Q.  2.  Alabastrum  unguenti  plenum.  By  fivpov  is  rather  meant 
a  perfumed  oil  than  an  ointment,  as  rendered  in  the  English  Trans- 
lation. 18.  Mark  (xiv.  3.)  and  John  (xii.  3.)  say  that  the  fivpov 
here  spoken  of  was  unguent  of  spikenard ;  which  was  prepared  from 
a  root  obtained  from  India,  and  had  a  powerful  and  agreeable  smell. 
See  Cant.  1.  12.  19.  The  antients  were  much  in  the  habit  of 
anointing  and  perfuming  their  bodies;  and  it  was  not  only  regarded 
as  a  mark  of  respect,  but  of  religious  import,  to  anoint  the  head 
of  distinguished  personages.  Compare  Psal.  xxii.  5.  Ecclus.  ix.  8. 
Matt.  vi.  17.  Luke  vii.  46.  Plato  de  Repub.  in.  Hor.  Carm.  ii.  11. 16. 
Mart.  Epigr.  in.  12.  4.  In  pouring  the  perfume  on  the  feet  of  Jesus, 
Mary  evinced  her  humility  and  affection,  as  well  as  her  respect  and 
veneration.  20.  See  chaps,  xiv.  qu.  18.  xxiii.  qu.  10.  21.  With 
els  ri  supply  yeyove,  as  in  Mark  xiv.  4.  Instead  of  7ro\\ov,  the 
full  expression  would  be  civrl  ttoXKov  dpyvpiov.  St.  Mark  has 
eTrdvcj  TpictKoaiuv  dnvapiwv.  22.  The  remark  was  made  by  Judas 
only  (John  xii.  4.),  and  that  from  covetousness ;  but,  as  it  wore  the 
pretext  of  charity,  the  other  disciples  silently  acquiesced  in  it.  23. 
Although  kottovq  7rapexeiv  is  found  in  Ecclus.  xxix.  4.  Isai.  vii.  13. 
lxx.  Aristot.  Probl.  v.  38,,  the  more  common  phrase  is  Trpdyp,ara 
7rapexetv.  24.  Our  Lord  cannot  possibly  be  imagined  to  have 
discouraged  almsgiving,  inasmuch  as  doing  good  to  the  poor  is  one 
of  the  positive  precepts  of  religion.  He  merely  declared  that  every 
duty  had  its  proper  time  and  place  ;  and  that  Mary  had  chosen  a 
fitting  occasion  for  what  she  had  done.  25.  Both  verb  and  noun, 
evraQiaZeiv  and  evrafpiaap-OQ,  are  used  in  the  Scriptures  of  em- 
balming  prior  to  interment,  which  last  is  denoted  by  Bdirreiv. 
The  difference  is  here  distinctly  marked.  Compare  also  Gen.  % 
2,  5.  26.  It  is  not  necessary  to  suppose  that  Mary  had  our 
Saviour's  approaching  death  in  view ;  but  merely  that  Christ  himself 
put  a  construction  upon  the  act,  which  would  draw  the  attention  of 
his  disciples  to  what  he  had  recently  said  upon  that  important  event. 
27.  By  tovto  to  evayyeXiov  is  meant  that  part  of  the  Gospel  his- 
tory, of  which  the  passing  occurrence  formed  the  subject.  28 
and  29.    See  Introd.  qq.  10 — 15.       30.   See  chap.  in.  qu.  12. 


Vv.  XIV — XVI.  31.  Whence  was  the  traitor  Judas 
called  'lo-KctpiwrrjQ  ?  32.  Why  may  the  words  tig  rdv 
dwceca  have  been  inserted  ?  33.  Illustrate  the  use  of 
diXere  in  this  place.      34.    In  what  sense,  and  with  what 


228  CHAPTER    XXVI. 

ellipsis,  is  the  verb  tariqaav  here  used  ?  35.  What  are 
the  terms  employed  by  Mark  and  Luke ;  and  how  do 
you  account  for  the  difference  ?  36.  Is  there  anything 
remarkable  in  the  price  of  the  treachery  of  Judas ;  and 
what  is  the  amount  in  English  money  ?  37.  What 
prophecy  was  partially  fulfilled  by  this  transaction  ? 
38.  Is  dpyvpia  a  substantive  or  an  adjective  ?  39. 
Explain  svicaipia  by  citations  from  Cicero. 

Vv.  XIV— XVI.  31.  See  chap.  x.  qu.  17.  32.  It  should  seem 
that  Judas  is  particularised  as  ele  tojv  doiSeica  in  order  to  mark  the 
aggravated  nature  of  his  crime,  and  probably  to  point  attention  to 
the  fulfilment  thereby  of  the  prediction  in  Psal.  xl.  9.  33.  The 
verb  6e\e.iv  is  in  a  manner  redundant ;  and  thus  it  is  frequently 
used  in  conjunction  with  another  verb.  Thus  Pind.  Olymp.  vn.  110. 
iaQXd  d'  67r'  ecOXoTg  epya  QeXoi  Souev.  34.  A  frequent  signifi- 
cation of  the  verb  lardvai  is  to  iceigh  out  money  ;  where  ev  Zvyip  or 
araQpip  is  commonly  understood,  but  sometimes  expressed.  Thus 
in  Ecclus.  xxi.  25.  ev  Zvycji  araOrjoovTai.  Herod.  II.  65.  iGTciot 
crafyiy  irpoQ  dpyvpiov  Tag  Tp'i%ac.  Hence  it  signifies  here,  and 
elsewhere,  to  pay.  35.  Instead  of  the  expression  here  employed, 
St.  Mark  (xiv.  11.)  has  e7rrjyyeiXavTo  avrig  dpyvpiov  dovvai,  and 
St.  Luke  (xxii.  5.),  ovveOevro  avrqi  dpyvpiov.  Since  the  money 
was  duly  paid  (Matt,  xxvii.  3.),  St.  Matthew  has  simply  mentioned 
the  payment  by  anticipation.  36.  The  price  of  the  treachery  of 
Judas  was  the  sum  usually  paid  for  a  slave  ;  so  that  in  this  respect,  y 
\  among  others,  our  Lord  took  upon  him  the  form  of  a  servant.  In 
English  money,  computing  by  the  Jewish  shekel,  it  was  about 
£3.  155.  37.  Thus  was  partially  fulfilled  the  prophecy,  of  which 
the  entire  accomplishment  is  recorded  in  Matt,  xxvii.  9.  38.  Here 
dpyvpia  is  a  substantive ;  but  Josephus  uses  dpyvpovg,  the  adjective, 
with  some  word  like  vofxia/xa  understood.  39.  Cicero  thus  ex-  s 
plains  evKaipia  in  Off.  I.  40.  Tempus  actionis  opportunum  Grace  \ 
\  evKaipia,  Latine  appellatur  occasio.  And  again,  de  Fin.  in.  14. 
/   Opportunitasj  sic  enhn  appellamus  evicaipiav. 

Vv.  XVII— XIX.  40.  ttj  ivpi)TV  rwv  afrfjuDv.  What 
day  was  this  both  of  the  week,  and  of  the  Jewish  month 
Nisan  ?       41.   Are  there  any  grounds  for  supposing  that 


CHAPTER   XXVI.  229 

Jesus  anticipated  the  generality  of  the  Jews  in  the  cele- 
bration of  his  last  Passover ;  and  if  so,  did  he  act  in 
accordance  with  the  Levitical  institution  ?  42.  When 
is  6  deiva  appropriately  used;  and  why  may  our  Lord 
have  seen  fit  to  keep  the  name  of  his  intended  host  a 
secret  ?  43.  Is  it  known  who  the  individual  in  ques- 
tion was  ?  44.  What  time  does  6  Katpuc  fxov  designate  ? 
45.    Is  TToielv  to  Trairya  a  classical  phrase  ? 

Vv.  XVII — XIX.  40.  The  first  day  of  unleavened  bread,  on 
which  the  Passover  was  killed  and  eaten,  was  the  fourteenth  of  the 
month  Nisan ;  and  it  was  on  the  Thursday  night  on  which  it  is 
universally  agreed  that  our  Lord  ate  his  last  passover.  41.  It  has 
been  thought  however,  that  he  celebrated  the  feast  before  the 
generality  of  the  Jews,  by  whom  it  was  kept  on  the  evening  of  the 
crucifixion  (John  xviii.  28.).  Doubts  are  known  to  have  existed  re- 
specting the  proper  day,  ev<jj  eSei  QveoQai  to  i:da\a  (Lukexxii.  7.); 
but,  whatever  rules  may  have  guided  others,  it  cannot  be  supposed 
that  Christ  would  have  departed  from  the  strict  letter  of  the  Levitical 
Institutions.  42.  The  Greeks  use  6  delva  to  indicate  a  person, 
whose  name  it  was  an  object  to  conceal  :  and  Christ  may  probably 
have  withheld  the  name  of  his  intended  host,  in  order  that  his  plans 
might  not  be  prematurely  interrupted  by  the  treachery  of  Judas. 
43.  Of  the  identity  of  the  individual  in  question  nothing  can  now  be 
known.  Some  suppose  him  to  have  been  Joseph  of  Aramathea, 
others  Nicodemus,  and  others  Simon  the  Leper.  During  the  great 
festivals,  the  houses  in  Jerusalem  were  opened  freely  to  any  who 
required  accommodation.  44.  By  6  Kaipoc  fxov,  it  has  been  thought 
that  our  Lord  intended  to  mark  the  time  of  his  keeping  the  passover, 
as  being  different  from  that  at  which  the  Jews  in  general  kept  it : 
but  it  is  more  natural  to  suppose  that  he  alluded  to  his  approaching 
death.  45.  The  phrase  ttoicXv  to  irdcrxa  is  pure  Greek.  Thus 
Xen.  Hell.  VII.  4.  28.  TrapeaKevd'ZovTO  iroi&v  rd  '0\u/i7ria.  So  also 
facere  is  used  for  celebrare,  in  Latin. 

Vv.  XX — XXV.  46.  Is  the  verb  clvekeito  here  pro- 
perly employed?  47.  When  was  the  paschal  lamb 
killed  and  eaten  ?       48.    Has  Matthew  omitted  any  par- 


'230  CHAPTER    XXVI. 

ticulars  of  what  took  place  before,  or  during,  the  paschal 
supper  ?  49.  To  what  does  6  ifxjjd^ac  k.  t.  X.  allude  ? 
50.  What  was  to  rpvj3\lov2  51.  Does  it  appear  that 
Judas  Iscariot  was  present  at  the  Institution  of  the 
Lord's  Supper  ?  52.  Explain  and  illustrate  the  sense 
in  which  v-rrdysi  is  here  used.  53.  How  does  St.  Luke 
speak  of  the  betrayal  of  Christ ;  and  does  the  predeter- 
mination of  the  fact  render  the  course  of  Judas  less 
deserving  of  punishment  ?  54.  Point  out  the  grammati- 
cal peculiarity  of  the  words  icdXov  tjv  avrw  ic.  r.  X.,  and 
what  such  expressions  are  generally  used  to  indicate. 
55.   What  is  the  import  of  the  formula  av  tlnac,  ? 

Vv.  XX— XXV.  46.  Although  the  Rabbins  had  introduced  the 
custom  of  reclining  at  the  Paschal  supper,  it  is  scarcely  probable  that  , 
.  Christ  and  his  Apostles  would  have  departed  from  the  Levitical  in- 
junction to  eat  it  standing.  It  should  seem  therefore  that  the  verb 
dveiceiro  is  not  to  be  understood  in  its  literal  sense,  but  as  used  by 
the  Evangelists  with  reference  to  the  prevailing  practice  of  the  times. 
47.  The  lamb  was  killed  between  the  two  evenings,  i.  e.  between 
three  and  nine  o'clock,  p.  m.  ;  and  eaten  after  sun-set,  and  frequently 
in  the  night.  See  Exod.  xii.  6.  8.  48.  During  the  last  supper,  it 
appears  from  St.  Luke  (xxii.  23.  sqq.)  that  a  dispute  arose  among 
the  disciples  which  should  be  the  greatest :  and  from  St.  John  (xiii. 
4.  sqq.)  that,  before  the  institution  of  the  Eucharist,  our  Lord 
washed  their  feet,  in  order  to  set  them   an  example  of  humility. 

49.  At  the  celebration  of  the  Passover,  the  Jews  used  a  thick  sauce 
of  bitter  herbs,  intended  to  represent  the  clay  which  their  fathers 
used  in  making  brick  in  Egypt,  and  to  remind  them  of  their  bitter 
bondage.  Into  this  sauce  Judas  was  at  this  moment  dipping  his  hand. 

50.  As  explained  by  the  Grammarians,  to  TpvftXiov  was  a  sort  of 
deep  dish  or  vessel,  in  which  rot  ijdvfffiaTa  rj  Ppoi/xaTa  were  served. 
See  Arist.  Equit.  656,  915.  iElian.  V.  H.  ix.  37.  Thus  also  Plaut. 
Stich.  v.  4.  9.  Olea  in  tryblio.  51.  It  appears  from  St.  John 
(xiii.  26.)  that  after  our  Lord  had  pointed  out  the  traitor  by  throwing 
to  him  a  sop  dipped  in  the  bitter  sauce,  Judas  left  the  apartment ; 
so  that  he  was  not  present  at  the  institution  of  the  Eucharist. 
52.   The  verb  v  n  a  y  e  i  is  here  used  in  the  present  for  the  future ; 


CHAPTER    XXVI.  231 

and  with  an  ellipsis  of  the  words  diro  tov  Z,i\v.  Similar  euphemisms 
occur  in  Gen.  xv.  2.  1  Kings  ii.  2.  Psal.  xxxix.  14.  Soph.  (Ed.  C. 
1673.  Aj.  1149.  Theogn.  917.  Compare  Anthol.  Gr.  vn.  169.  So 
likewise  ire  and  abire  are  used  in  Latin.  See  Stat.  Theb.  IX.  559. 
Sylv.  ii.  1.  218.  53.  According  to  St.  Luke  (xxii.2'2.), it  teas  deter- 
mined that  the  Saviour  of  mankind  should  be  betrayed  to  death  by 
one  of  his  disciples;  but  this  previous  purpose  of  God,  which  was 
necessary  to  the  prediction  of  the  fact,  did  not  force  Judas  to  commit 
the  crime.  Neither  did  it  alter  the  nature  of  the  deed,  or  render  it 
less  deserving  of  punishment.  54.  In  the  words  Kakov  r\v  avry 
k.  t.  \.  the  positive  is  used  for  the  comparative  tcdWtov  ',  and  such 
expressions  are  usually  employed  to  indicate  a  miserable  fate.  Com- 
pare Jerem.  xv.  10.  Horn.  II.  T.  40.  Soph.  fr.  ap.  Stob.  t.  1119. 
Anthol.  Gr.  I.  13.  3.  55.  The  formula  <rv  e"l7rag  is  used  to  imply 
assent,  and  amounts  to  a  positive  affirmation.  Compare  Matt,  xxvii. 
11.  Mark  xv.  2.  Luke  xxii.  70.  Arist.  Plut.  96.  Xen.  Mem.  in.  10. 
15.  Plaut.  Merc.  I.  2.  53. 

Vv.  XXVI— XXX.  56.  What  do  you  understand 
by  tov  uprov ;  and  is  there  any  reason  for  supposing  the 
article  spurious  ?  57.  How  is  evXoyt)crac  here  used  ; 
and  is  there  any  various  reading  which  deserves  consider- 
ation? 58.  Has  not  the  use  of  the  participle  sv\apia- 
r/yo-ac  originated  a  name  for  this  Sacrament  ?  59.  Does 
not  the  verb  tKXaae  mark  a  necessary  part  of  the  Sacra- 
ment? 60.  What  is  the  "import  of  the  words  tovto  ea-t 
to  cw//ci  fxov;  and  do  they  sanction  the  Romish  doctrine 
of  Transubstantiationl  61.  Adduce  instances  in  which 
the  verb  thai  is  used  in  the  same  sense  as  that  which  it 
bears  in  this  place.  62.  Which  of  the  paschal  cups  did 
our  Saviour  bless ;  and  how  does  St.  Paul  speak  of  it  ? 
63.  Does  not  there  appear  to  be  a  peculiar  emphasis  in 
the  direction,  wiste  it,  avTov  -kclvteq  ?  64.  In  what  sense  is 
diadqicr]  here  employed  ?  65.  How  is  Trepl  7ro\\u>v  to  be 
understood;  and  how  do  you  account  for  the  usage? 
66.   What  is  the  meaning  of  the  expression  yeVr^a  ttjq 


232  CHAPTER   XXVI. 

dfiiriXov ;  and  what  is  the  import  of  the  declaration  ov  fxri 
iriu)  k.  t.  X.  ?  67.  What  is  implied  in  the  participle 
vfivr]aavTEq  ? 

Vv.  XXVI— XXX.  56.  Although  two  cakes  of  unleavened  bread 
appear  to  have  been  usually  introduced  at  the  paschal  supper,  one  only 
is  recorded  to  have  been  broken  by  Christ,  and  thus  one  only  seems 
from  the  first  to  have  been  employed  at  the  celebration  of  the 
Eucharist.  See  1  Cor.  x.  17.  It  is  probable  therefore  that  the 
Evangelists  may  have  spoken  of  a  loaf,  or  cake,  indefinitely ;  and  the 
article  which  is  omitted  in  the  best  MSS.  is  possibly  spurious.  Only 
a  few  MSS.  of  Mark  (xiv.  22.),  and  none  of  Luke  (xxii.  19.),  contain 
it.  57.  It  is  very  generally  agreed  that  evXoyelv  is  here  used  in 
the  sense  of  evxapiareiv,  and  indeed  evxaPiffTii(TaQ)  which  is  applied 
to  the  bread  as  well  as  the  cup  by  St.  Luke,  and  St.  Paul,  is  found 
in  so  many  MSS.  and  Fathers,  that  it  is  in  all  probability  the  genuine 
reading.  58.  Hence  arose  the  term  Eucharist,  as  an  appellation 
of  the  Holy  Supper ;  which  seems  to  have  been  so  designated  as 
early  as  the  age  of  the  Apostles.  At  least,  it  is  so  called  in  the 
Epistles  of  Ignatius.  59.  St.  Paul  (1  Cor.  xi.  23.)  speaks  of  the 
body  of  Christ  as  broken  for  us;  and  the  breaking  of  the  bread,  by 
which  his  sufferings  are  represented,  is  clearly  a  necessary  part  of 
the  rite,  which  the  Church  of  Rome  have  no  warrant  for  omitting. 
60.  When  Christ  pronounced  the  words  tovto  eari  to  Gcjfxd  uov, 
his  disciples  could  not  suppose  that  the  bread  which  he  was  then 
breaking,  was  the  actual  body  in  which  they  saw  him  then  and  there 
before  them ;  so  that  the  literal  interpretation  of  the  words,  upon 
which  the  doctrine  of  Transubstantiation  is  found,  is  palpably  ab- 
surd. 61.  For  the  verb  euri  there  is  no  corresponding  word  in 
Hebrew;  and  therefore,  in  the  lxx.  and  in  the  original  idiom  of 
the  New  Testament,  it  frequently  means  it  signifies  or  represents. 
See  Gen.  xl.  12.  18.  xli.  26.  Dan.  vii.  23.  viii.  21.  Matt.  xiii.  38, 
39.  Luke  xv.  26.  John  xv.  1,  5.  Acts.  x.  17.  1  Cor.  x.  4.  Gal.  iv.  24. 
62.  The  Sacramental  cup  is  generally  supposed  to  have  been  the  third 
of  the  four  paschal  cups,  called  the  cup  of  praise,  over  which  they  im- 
plored the  blessing  of  God  upon  all  present,  and  commenced  the  sing- 
ing of  the  great  Hallel,  which  ended  the  feast.  St.  Paul  calls  it  the  cup 
of  blessing  (1  Cor.  x.  16.).  63.  The  addition  of  the  word  Travrec. 
with  respect  to  the  wine,  and  its  omission  in  regard  to  the  bread, 
seems  to  be  peculiarly  emphatic ;  condemning,  as  it  were,  by  antici- 
pation, the  corrupt  practice  of  the  Romish  Church,  in  withholding 


CHAPTER   XXVI.  233 

the  cup  from  the  Laity.  64.  See  Introd.  qq.  56 — 58.  65.  See 
chap.  xx.  qu.  31.  From  the  continual  interchange  of  iroXXoi  and 
TrdvTeq,  the  former  seems  to  point  to  the  limited  acceptance  of  salva- 
tion, and  the  latter  to  the  universality  of  the  offer.  66.  In  the 
celebration  of  the  passover,  the  Jews  made  use  of  the  expressions 
yivvnfia  rrjq  dfXTreXov,  or  icapiroe.  rijg  dfnreXov,  as  a  circumlocution 
to  denote  zvine.  See  Deut.  xxii.  9.  Isai.  xxxii.  12.  Habb.  iii.  17. 
So  Pind.  Nem.  ix.  123.  duTreXov  7ra7c.  Anacr.  L.  7.  yovoq  dtnreXov. 
Herod.  I.  212.  dfxireXivov  Kapirov.  By  the  mode  of  speaking  here 
employed,  our  Lord  simply  meant  to  intimate,  that  this  was  the  last 
passover  he  should  celebrate  on  earth.      67.   See  above,  qu.  5. 

Vv.  XXXI— XXXV.  68.  What  is  the  import  of 
the  verb  oKavlaXi&oBai',  and  what  does  it  more  par- 
ticularly indicate  in  this  place  ?  69.  What  prophet  is 
here  quoted  by  our  Lord ;  and  how  does  he  apply  the 
prediction  to  himself?  70.  Is  not  Peter's  asseveration 
of  constancy  in  keeping  with  his  general  character?  71. 
How  does  St.  Mark  record  the  prediction  of  Peter's 
denial  of  his  master;  and  how  may  his  statement  be 
reconciled  with  that  of  St.  Matthew?  72.  Illustrate, 
the  verb  (puveTv  as  applied  to  the  notes  of  birds. 

Vv.  XXXI— XXXV.  68.  See  chap.  v.  qu.  54.  Christ  here 
foretells  to  his  disciples  that  his  betrayal  would  be  a  snare  to  them 
all,  and  reduce  them  into  the  guilt  of  forsaking  and  denying  him. 

69.  The  prophecy,  which  he  here  applies  to  himself,  is  from  Zech. 
xiii.  7.  It  seems  to  have  passed  into  a  proverb,  and  may  so  have 
been  used  in  this  instance.     Compare  Joseph.  Ant.  vm.   15.  4. 

70.  St.  Peter's  eager  affirmation  of  fidelity  was  doubtless  sincere,  but 
made  with  an  undue  reliance  upon  his  own  strength;  and  it  is 
strongly  characteristic  of  his  ardent  and  affectionate,  but  self-confi- 
dent disposition.  71.  According  to  St.  Mark  (xiv.  35.),  our  Lord 
foretold  that  Peter  would  thrice  deny  him,  -npiv  r}  dXeicropa  dig 
<po)vrj<jai.  Now  a  double  cock-crowing  is  mentioned  by  antient 
authors.  Thus  Arist.  Eccl.  414.  ore  to  devrepov  dXeicrpviov  ecpOey- 
yero.  Juv.  Sat.  ix.  107.  Quod  tamen  ad  galli  cantum  facit  We 
secundi.  It  is  of  this  second  crowing,  from  which  the  third  watch, 
ending  at  break  of  day,  was  called  dXeKrpotpojvla  (Matt.  xiv.  25.), 

x2 


234  CHAPTER    XXVI. 

that  St.  Matthew  speaks ;  so  that  in  point  of  fact  there  is  no  real 
difference  between  his  statement  and  that  of  St.  Mark.  72.  As 
applied  to  the  notes  of  birds,  the  verb  (puvelv  is  commonly  used. 
Thus  Jerem.  xvii.  11.  lxx.  ecpuivrjcre  7repdi£,.  Poll.  Onom.  v.  89. 
opveojv  (piovai.     See  also  Theocr.  Idyll,  n.  109.  et  Schol.  ad  loc. 

Vv.  XXXVI— XLVI.  73.  Where  was  Gethsema- 
ne ;  and  in  what  locality  did  our  Lord's  agony  take 
place  ?  74.  With  what  passage  in  the  Old  Testament 
are  the  words  Kadiaare  avrov  k.  r.  A.  remarkably  parallel  ? 
75.  Were  the  disciples  selected  by  Christ  on  this 
occasion  his  more  immediate  companions  under  other 
circumstances  ?  76.  Are  not  the  expressions  Xv-n-eiadiu 
Kai  dhr)iiovf~iv,  and  TrepiXviroQ  eojg  davcirov  peculiarly 
emphatic  ?  77.  What  may  have  been  the  cause  and 
nature  of  our  blessed  Saviour's  agony,  and  what  is  the 
import  of  his  prayer?  78.  What  do  you  understand 
by  to  7roTi]pwv  tovto  ?  79.  To  what  does  St.  Luke 
attribute  the  drowsiness  of  the  Apostles ;  and  was  it 
natural  under  the  circumstances  of  the  case  ?  80.  What 
is  the  force  of  the  adverb  ovtojq  in  our  Lord's  reproof; 
and  why  does  the  reproof  appear  to  have  been  especially 
addressed  to  Peter  ?  81.  What  seems  to  be  the  mean- 
ing of  the  words  to  fxey  Trvivfxa  ic.  r.  X.  ?  82.  What  is 
the  nature  of  the  expression  7ra'\o'  Ik  Sevrepov  ?  83. 
Illustrate  the  expression  ol  dfdaXfxoL  jjefiaprjfievoi,  and 
supply  the  ellipsis.  84.  Give  the  meaning  which  you 
attach  to  the  words  KadevdsTe  to  Xonrov,  and  shew  that  they 
cannot  be  taken  interrogatively.  85.  What  do  you 
understand  by  //  wpa  ? 

Vv.  XXXVI— XLVI.  73.  The  village  of  Gethsemane  was  situated 
at  the  foot  of  the  Mount  of  Olives.  The  name  signifies  a  place  of 
Olive-presses,  and  was  probably  derived  from  the  operations  there 
carried   on.     According  to   John  xviii.   19.  our  Lord  retired  to  a 


o 


CHAPTER   XXVI.  235 

garden  in  or  near „the  village.       74.   It  is  remarkable  that  the  words 
Ka.9loa.Te  avTov,  k.  t.  X.  are  precisely  those  which  Abraham  addressed 
to    his  servants,  when   he   parted   with   them   for   the  purpose  of 
sacrificing   Isaac  (Gen.  xxii.  5.).      75.    See  chaps,  iv.  qu.  63.  xvii. 
qu.  2.       76.  The  union  of  the  two  verbs  XvireicQai  and  donpoveiv  is 
clearly  intended  to  denote  an  excess  of  grief  and  anguish,  which  is 
afterwards  rendered  still  more  emphatic  by  the  expression  irepiKviroq 
ecog  QavctTOv.     Compare  Judg.  xvi.  16.   Psal.  xlii  5.  Jonah  iv.  9. 
Ecclus.  iv.  28.       77.  There  is  unquestionably  a  deep  mystery  in  the 
agony  of  the   Saviour  of  mankind ;  and  where  the  Scriptures  are 
silent,  it  is  presumptuous  to  decide.      We  may  suppose  however, 
without  presumption,  that  the  wrath  of  God  manifested  against  sin, 
combined  with  the  prospect  of  an  agonising  and  ignominious  death, 
which,  in  his  human  nature,  he  could  not  but  dread,  and  embittered 
by  the  temptation  of  Satan  who  was  now  perhaps  permitted  to  renew 
his  attacks  after  leaving  him  for  a  season  (Luke  iv.  12.),  might  well 
produce   this   awful   suffering.      His   prayer  therefore   expressed  a 
natural  wish  for  deliverance  from  his  approaching  trials,  or  rather, 
what  xcoulcl  have  been  his  wish  had  not  the  divine  counsels  prede- 
termined his  death,  as  the  only  sufficient  remedy  for  the  sins  of  the 
world.       78.  See  chap.  xx.  qu.  26.       79.   St.  Luke  (xxii.  45.)  attri- 
butes the  drowsiness  of  the  disciples  to  sorrow ;  and  it  seems  that  a 
similar  effect  of  grief  is  noticed  by  other  writers.     Thus  Hem.  Od. 
IV.  310.  KkaiovTeaai  Se   toXciiv  eirrjkvQe  vijSvpog  vitvoq.     Q.  Curt. 
xiv.   13.       Gravatum  anxietate   corpus   altior  somnus  oppressit. 
80.   In  our  Lord's  reproof,  the  adverb  ovtwq  implies  a  degree  of  cen- 
sure mingled  with  surprise.     Compare  Mark  iv.  40.    1  Cor.  vi.  5. 
Horn.  Od.  E.  204.    Callim.  H.  Del.  240.      The  reproof  was  directed 
against  the  weakness  of  resolution  evinced  by  the  disciples,  as  com- 
pared with  their  eagerness  of  profession;   and  was  addressed  more 
immediately  to  Peter  as  having  been  the  most  forward  in  his  protes- 
tations of  attachment.       81.   In  the  words  to  pep  Ttvevpa  k.  t.  X., 
Christ  did  not  mean  to  offer  an  excuse  for  neglect,  but  a  motive  for 
watchfulness.    He  knew  that  his  disciples  loved  him ;  but  he  knew  also 
that  the  greatest  vigilance  was  now  necessary  to  secure  them  from  fall- 
ing into  sin.      82.  With  -aXiv  die  Oevrepov  supply  ^povov.   The  ex- 
pression is  pleonastic.      For  similar  examples,  see  John  iv.  54.  xxi. 
16.  Acts  x.  15.    Horn.  II.  A.  27.    Eur.  Heracl.  488.   Plaut.  Cas.  Prol. 
33.       83.   From  Luke  ix.  32.  it  appears  that  there  is  an  ellipsis  of 
vwvtf}  with  oi  6<p9a\pol  f3e(3api]pevoi.     Similar  expressions  abound. 
Thus  Eur.  Ale.  395.  icai  jxyjv  gkotcivov  Sfifid  pov  fiapvverai.   Anacr. 
Od.  Lil.  18.  7rap9evov  j3ej3aprjpevr]v  eiq  vttvov.  Ovid.  Met.  v.  658. 


236  CHAPTER    XXVI. 

Somno  gravatum.  84.  Either  icaOevdere  ro  Xonrov  implies  that 
the  disciples  might  now  sleep,  as  their  watching  could  no  longer 
benefit  Jesus ;  or  the  expression  is  ironical,  and  equivalent  to  that 
in  Virg.  JEn.  iv.  560.  Potes  hoc  sub  casu  ducere  somnosl  Some 
would  take  the  words  interrogatively ;  but  in  the  New  Testament 
to  Xonrov  has  always  a  future  reference.  Compare  Acts  xxvii.  20. 
2  Tim.  iv.  8.  Heb.  x.  13.  85.  By  ij  dipa  is  meant  the  hour  of  Christ's 
betrayal;  as  indicated  by  what  follows.  Euthymius  supplies  tt}q 
TrpoSoviag. 

Vv.  XLVII— LVI.  86.  ,Of  whom  did  this  6'xXoc 
ttoXvc.  consist  ?  87.  Do  the  verbs  tyiXeiv  and  KaratyiXelv 
differ  in  signification  ?  88.  What  was  the  nature  of 
the  sign  adopted  by  Judas  ?  89.  What  is  the  import 
of  the  term  eraipe  ?  90.  Is  there  reason  to  believe  that 
Judas  doubted  the  success  of  his  treachery  ?  91.  Who 
was  it  that  cut  off  the  ear  of  the  High-priest's  servant ; 
and  what  was  the  servant's  name?  92.  Why  may 
St.  Matthew  have  omitted  these  particulars  ?  93. 
What  meaning  do  you  attach  to  the  words  ol  Xafiov-tg 
jxdyaipav  k.  r.  X.?  94.  Give  the  complement  of  a  Ro- 
man legion  at  this  time,  and  illustrate  the  import  of  our 
Lord's  remark.  95.  Is  Xeyeiov  a  pure  Greek  word  ? 
96.  To  what  Scriptures  does  our  Lord  refer  ?  97. 
From  whom  did  the  remark,  tovto  ce  o\ov,  k.  t*  X.,  proceed? 

Vv.  XLVII — LVI.  86.  During  the  great  festivals,  a  com- 
pany of  Roman  soldiers  was  usually  stationed  in  the  tower  of 
Antonia,  in  order  to  q.uell  any  sudden  tumult  (Joseph.  Ant. 
xx.  4.);  and  this  band  may  have  been  at  the  disposal  of  the 
chief-priests  (Matt,  xxvii.  65.).  Indeed  St.  John  (xviii.  3.  12.)  says 
that  n'  orreZpa  icai  6  xiXiap^og  were  sent  to  arrest  Jesus ;  but  from 
the  nature  of  the  weapons,  fxaxaipuv  icai  %vX<x)i>,  they  seem  to  have 
been  accompanied  by  a  mixed  multitude,  as  well  as  by  the  officers  of 
the  Sanhedrim.  87.  The  verb  KaratyiXeiv  was  probably  a  stronger 
term  than  the  simple  verb  (Xen.  Mem.  n.  6.  33.),  but  they  are 
frequently  interchanged,  as  in  Exod.  iv.  27.  xviii.  7.  lxx.     As  here 


CHAPTER  XXVI. 


237 


employed,  r<£  gt6\iclti  is  understood.  Compare  Xen.  Cyr.  I.  4.  27. 
Symp.  ix.  5.  88.  A  kiss  was  the  ordinary  mode  of  salutation,  both 
among  the  Jews  and  the  early  Christians.  See  Luke  vii.  45.  Rom. 
xvi.  16.  1  Pet.  v.  14.  89.  Although  eralpog  signifies  generally  a 
companion,  it  is  observable  that,  in  the  Gospels,  it  always  has  at 
least  an  ambiguous  sense,  as  when  addressed  to  the  discontented 
labourer  (Matt.  xx.  13.)  and  the  unworthy  guest  (Matt.  xxii.  12.). 
90.  When  Judas  told  the  soldiers  to  secure  Jesus,  it  is  more  than 
probable  that  he  doubted  their  power  to  do  so,  and  hoped  that  he 
would  convey  himself  away,  as  he  had  done  on  other  occasions  (Luke 
iv.  30.  John  viii.  59.).  The  unexpected  result  of  his  treachery 
excited  that  remorse,  which  ended  in  suicide.  91.  From  St.  John 
(xviii.  10.)  it  appears  that  Peter  was  the  disciple  who  cut  off  the  ear 
of  the  High-priest's  servant ;  and  that  the  servant's  name  was  Mal- 
chus.  92.  The  names  were  probably  omitted  by  St.  Matthew,  and 
the  other  Evangelists,  who  wrote  before  Peter's  death,  lest  the  pub- 
licity of  the  occurrence  should  expose  him  to  persecution ;  but  no 
such  precautions  were  necessary  in  the  case  of  St.  John,  who  survived 
him.  93.  The  words  oi  Xafiovree.  ixdxaipav  k.  r.  X.  may  not  only 
be  regarded  as  a  check  upon  Peter's  impetuosity,  but  as  a  prediction 
of  the  destruction  which  the  Jewish  war  would  bring  upon  the 
persecutors  of  the  Christians.  Compare  Rev.  xiii.  10.  94.  The 
Roman  legion  at  this  time  consisted  of  about  6000  men,  though  the 
term  was  sometimes  used  to  denote  generally  a  great  multitude 
(Mark  v.  9.).  In  illustration  of  our  Lord's  declaration,  it  will  be 
sufficient  to  adduce  the  following  passage  from  Caesar,  B.  H.  c.  42.  ; 
Non  anlmum  advertebatls,  decern  habere  legiones  populum  Ro- 
manum,  quce  non  solum  vobis  obsistere,  verum  etiam  caelum  ducere 
possent.  95.  See  chap.  v.  qq.  51,  52.  96.  Our  Lord  here 
manifestly  alludes  to  those  Scriptures,  which  predicted  his  sufferings 
and  death  for  the  redemption  of  mankind.  See  Isai.  liii.  8.  sqq. 
Dan.  ix.  44.  sqq.  97.  Some  consider  the  words  tovto  Si  b\ov 
k.  r.  X.  as  a  remark  thrown  in  by  the  Evangelist ;  but  they  seem 
rather  to  have  been  spoken  by  Christ. 

Vv.  LVII— LXVIII.  98.  Was  Christ  taken  in  the 
first  instance  to  Caiaphas  ?  99.  Was  Peter  the  only 
disciple  who  followed  his  master  to  the  palace  of  the 
High-priest?  100.  Who  were  the  vwrjpsral,  among 
whom  he  sat  down  ?        101.  Why  did  the  false  witnesses 


238  CHAPTER   XXVI. 

fail  in  making  good  their  charge?  102.  How  many- 
witnesses  were  necessary  to  establish  an  accusation  ? 
103.  What  was  the  nature  of  the  charge  alleged  against 
Jesus;  and  had  it  any  foundation  in  truth  ?  104.  To 
what  is  the  form  did  rpi&v  t]fiepCJv  equivalent?  105. 
How  do  you  account  for  the  silence  of  Jesus,  under  the 
charge  brought  against  him  ?  106.  What  was  the 
nature  of  the  High-priest's  adjuration ;  and  was  it  neces- 
sary that  Jesus  should  reply  to  it?  107.  What  is  the 
import  of  his  answer?  108.  In  rending  his  clothes, 
did  the  High-priest  act  conformably  to  custom,  and  the 
Law  of  Moses?  109.  Were  the  Sanhedrim  unanimous 
in  their  condemnation  of  Jesus?  110.  Is  evoxoq  da vd- 
tov  a  usual  construction  ?  111.  What  was  the  legal 
punishment  of  blasphemy ;  and  why  was  it  not  inflicted 
on  Christ  ?  112.  Was  spitting  in  the  face  a  customary 
mark  of  contempt  among  theantients?  113.  Explain 
the  distinctions  between  the  verbs  KoXatyifeiv  and  pcnri£eiv, 
114.  Point  out  the  force  and  motive  of  the  taunt,  irpotyr)- 

TEVGOV   ijfxiv  K.   T.  A. 

Vv.  LVII— LXVIII.  98.  St.  John  (xviii.  13,  14.)  says  that  Jesus 
was  taken  first  to  Annas,  who  sent  him,  without  delay,  to  Caiaphas. 
99.  Another  disciple,  who  is  generally  supposed  to  have  been.  John 
the  Evangelist,  accompanied  Peter  to  the  palace  of  the  High-priest. 
See  John  xviii.  15.  100.  The  virr]pe7ai  were  the  officers  of  the 
Sanhedrim,  who  had  been  sent  to  apprehend  Jesus  (John  xviii. 
3.  12.).  101.  It  appears  from  St.  Mark  (xiv.  56.)  that  the  testi- 
mony against  our  Lord  was  contradictory.  102.  Since  therefore 
the  corroborative  testimony  of  at  least  two  witnesses  was  required  by 
the  Law  (Numb.  xxxv.  30.  Deut.  xvii.  6.),  determined  as  the 
Sanhedrim  were  to  condemn  Jesus,  they  were  yet  anxious  to  have  the 
Law  at  least  apparently  on  their  side.  103.  It  was.yet  a  capital  crime 
to  speak  disrespectfully  of  the  Temple;  and  Stephen  was  charged  with 
the  same  offence  (Acts  vi.  13.).  Our  Lord  had  indeed  used  the  words 
attributed  to  him,  in  relation  to  the  temple  of  his  body  (John  ii.  19.); 


CHAPTER    XXVI.  239 

but  the  witnesses  alleged  that  he  said  this  temple  made  with  hands 
(Mark  xiv.  58.),  which  was  absolutely  false.       104.  The  expression 
Sid  rpiwv  ijuepwv  is  equivalent  with  ry  rpiry  jj/xe'pp  in  Matt,  xvi.21, 
or   iv  rpuriv  n/Mepaig  in  John  ii.  19.     Compare  Deut.  xv.  1.  lxx. 
105.  Jesus  knew  that  the  charges  against  him  were  so  groundless, 
that  even  his  vindictive  judges  could  not  condemn  him  upon  them  ; 
and  consequently  he  disdained  to  answer  them.      10G.    A  person  put 
upon  his  oath  was  obliged  to  answer  (Levit.  v.  1 .),  and  therefore,  as  the 
highest  priest  addressed  our  Lord  in  the  usual  form  of  solemn  adju- 
ration, he  answered  at  once,  though  the  question  was  so  put,  as  to 
ensure  his  destruction.     By  replying  in  the  affirmative,  he  knew  that 
they  would  condemn  him  as  a  blasphemer  ;   and  he  could  not  reply 
in  the  negative  without  acknowledging  himself  a  deceiver.       107. 
His  reply  plainly  asserted  his  claims  to  the  Messiahship,  with  refer- 
ence to  the  description  in  Dan.  vii.  13,  14;  and  they  must  have  been 
admitted  by  any  who  had  not  determined  beforehand  to  reject  them. 
108.  It  was  illegal  for  the  High-priest  to  rend  his  pontifical  robes 
(Levit.  x.  6.  xxi.  10.) ;   but  there  are  many  instances  of  their  rend- 
ing their   ordinary   garments,   after  the  usual  manner  of  express- 
ing horror  and  indignation   against  blasphemy    or    any  atrocious 
wickedness.     See  1  Mace.  xi.  71.    Joseph.  B.  J.  n.  15.       109.  The     j 
Sanhedrim  were  certainly  not  unanimous  in  their  condemnation  of 
Jesus.    Joseph  of  Arithmathsea  at  least  was  opposed  to  the  sentence. 
See  Luke  xxiii.  51.       110.  Properly  eVoxoc  is  constructed  with  a 
dative,  as  in  Matt.  v.  21.  23.     Perhaps  /cp<>an  is  here  understood. 
The  same  construction  is  found  in  Mark  iii.  29.  xiv.  64.     Another 
syntax  is  with  etc  and  an  accusative,  as  in  Matt.  v.  22.       111.  By 
the  Law  of  Moses  (Lev.  xxiv.  10.  sqq.),  the  punishment  of  blasphemy 
was  stoning ;  but  the  Sanhedrim  were  probably  unwilling  to  risque 
a  popular  tumult  by  resorting  to  this  mode  of  proceeding,  and  there- 
fore decided  upon  delivering  him  up  to  the  Roman  government. 
112.  Not  only  among  the  Jews,  but  among  the  antients  generally, 
spitting  in  the  face  was  a  mark  of  extreme  contempt.     See  Numb, 
xii.  14.    Job  xxx.  10.    Isai.  1.  6.    Lucian  D.  M.  xx.  2.    Senec.  de 
Consol.  13.       113.  Theophylact  explains  KoXcuptteiv,  to  strike  with 
the  fist,  as  distinguished  from  pairileiv,  to  smite  with  the  open  hand 
on  the  face.    The  distinction  may  be  illustrated  by  Juv.  Sat.  xin. 
127.  Nee  pugnis  credere  pectus  Te  veto,  nee  plana  faciem  contundere 
palma.       114.  It  appears  from  Mark  (xiv.  65.)  and  Luke  (xxii.  64.) 
that  they  had  blindfolded  Jesus ;   so  that  the  taunt  Trpo^revaov 
jj/ziv  k.  r.  \.  is  intended  to  ridicule  his  pretensions  to  be  a  prophet. 


240  CHAPTER    XXVI. 

Vv.  LXIX— LXXV.  115.  What  do  you  understand 
by  Uu)  eV  Trj  avXjj  ?  116.  What  was  probably  the  office 
of  the  maid  (V a  ill  a  07)  who  first  addressed  Peter  ?  117. 
What  is  the  import  of  the  expression  ovk  olSa  tL  Xiytig  ? 
118.  What  was  6  ttvXwp  ?  119.  Reconcile  St.  Mat- 
thew's account  of  the  individuals,  who  elicited  Peter's 
three  denials,  with  those  of  the  other  Evangelists.  120. 
How  was  it  that  his  speech  betrayed  him?  121. 
Distinguish  between  KaTavade^a-i^uv  and  Sfivveiv,  and 
supply  the  ellipsis  with  the  former.  122.  What  cock- 
crowing  do  the  words  evdioyg  dXetcTO)p  itywrrjaEv  indicate  ? 
123.  Was  there  any  circumstance  of  a  particularly 
touching  character,  which  awakened  the  remorse  of 
Peter?  124.  Adduce  a  passage  from  Pliny,  which 
bears  a  close  resemblance  to  the  language  of  the  Evange- 
list, and  shews  that  the  description  is  true  to  nature. 
125.  What  may  be  remarked  from  the  fact  that  all  the 
Evangelists  have  recorded  the  fall  of  Peter;  and  St. 
Mark  more  circumstantially  than  the  others  ? 

Vv.  LXIX — LXXV.  115.  Here  avXi}  signifies  a  hall  or  court  in 
the  palace  of  the  High-priest;  and  as  Mark  (xiv.  66.)  has  koltm 
instead  of  e£u>,  Peter  was  in  the  lower  part  of  the  hall,  without  the 
space,  most  probably  partitioned  off,  in  which  Jesus  was  examined. 
116.  It  is  likely  that  -KailiaRf]  here  signifies  a  damsel,  whose  office  it 
was  to  attend  to  the  gate,  according  to  a  common  practice  among 
the  Hebrews.  Compare  2  Sam.  iv.  6.  Acts  xii.  13.  117.  The 
expression  ovk  oUa  ti  Xiyeig,  was  a  common  form  of  denial.  Thus 
in  Soph.  Aj.  270.  irwg  tovt  eXe£ag;  ov  Karoid'  07rwc  Xeyeig. 
118.  For  TrvXoJva,  Mark  (xiv.  68.)  has  7rpoav\iov.  This  was  a  small 
chamber  or  lobby,  between  the  outer  door  and  a  large  hall  in  the 
centre  of  the  building.  119.  According  to  Mark  (xiv.  69.)  it  was 
the  same  damsel  who  elicited  Peter's  second  denial;  and  Luke 
(xxii.  58.)  has  erepoc  in  the  masculine.  Possibly  he  was  addressed 
by  several  at  once.  Among  the  bystanders,  who  made  the  third 
attack,  a  relation  of  Malchus  seems  to  have  been  prominent ;  or  he 


CHAPTER    XXVII.  241 

may  have  been  their  spokesman.  See  John  xviii.  26.  120.  Peter 
was  known  by  his  Galilcean  dialect  (Mark  xiv.  70.);  which  the 
Talmud  represents  as  remarkable  for  its  uncouth  and  incorrect 
pronunciation.  121.  The  verb  ouvveiv  is  to  sioear,  simply,  as  dis- 
tinguished from  KaravaOefxaTiZeiv,  to  call  down  curses  and  impre- 
cations. With  this  last  verb  there  is  an  ellipsis  of  iavrov.  Compare 
Acts  xxiii.  12.  122.  See  above,  qu.  71.  123.  St.  Luke  (xxii. 
61.)  observes  that  Jesus  turned  and  looked  upon  Peter ;  and  that 
glance  of  his  injured  master  recalled  to  his  mind  the  prediction 
which  was  now  fulfilled,  and  touched  his  heart  with  remorse  and 
penitence.  He  left  the  apartment ;  and  tears,  so  long  restrained, 
came  freely  to  his  relief.  124.  Plin.  Epist.  in.  16.  Cum  diu 
cohibitce  lacrymce  vincerent  erumperentque,  egrediebatur ;  turn  se 
dolori  dabat.  125.  The  Evangelists  were  always  ready  to  tell  the 
truth,  without  concealing  their  own  faults,  or  any  circumstance  that 
might  tell  against  themselves.  There  cannot  be  a  greater  proof  of 
their  candour  and  integrity,  than  that  all  of  them  have  recorded  the 
fall  of  Peter ;  and  that  St.  Mark,  who  is  generally  believed  to  have 
written  under  that  Apostle's  guidance,  is  more  explicit  than  the  rest, 
in  his  narrative  of  that  melancholy  occurrence. 




CHAPTER  XXVII. 

Vv.  I- — X.  1.  Give  a  brief  account  of  Pontius 
Pilate.  2.  Was  ijytfxiov  his  proper  title  ?  3.  What 
is  the  import  of  the  participle  ixeTa/xeXnOeig  ?  4.  How 
is  a7riaTpe\pev  here  used  ?  5.  What  is  meant  by  alfia 
ddwov  ?  6.  Explain  and  illustrate  the  expression  a-v 
u-ipei.  7.  Reconcile  St.  Matthew's  account  of  the  death 
of  Judas,  with  that  given  by  St.  Luke  in  the  Acts. 
8.  Whence  did  the  Sanhedrim  draw  their  inference 
respecting  the  money  returned  by  Judas  ?  9.  Give 
the  derivation  and  meaning  of  the  word  Kopfiavdg.  10. 
What  was  the  Syriac  name  of  the  dypog  cu/iaroc ;  and  is 
it  mentioned  by  any  of  the  early  Fathers  ?       11.   Is  the 

Y 


242  CHAPTER  XXVII. 

prediction  here  cited  from  Jeremiah  found  in  that  pro- 
phet's writings ;  and  how  may  the  text  of  St.  Matthew 
he  accounted  for  ?  12.  Does  the  clause  n/v  Tiprjv  k.  r.  X. 
form  part  of  the  prophecy ;  and  what  is  the  nominative 
before  e\a(3o v  ?  13.  State  the  primary  import  of  the 
prediction,  and  the  mode  of  its  application  by  the  Evan- 
gelist. 

Vv.  I — X.  1.  Pontius  Pilate  succeeded  Gratus  in  the  govern- 
ment of  Judaea,  to  which  he  was  appointed  by  Tiberius,  and  he  held 
it  ten  years.  By  tyranny  and  extortion,  rapine,  injuries,  and  mur- 
ders, he  so  exasperated  the  Jews,  that  they  appealed  to  Valerius, 
the  proconsul  of  Syria,  who  sent  him  to  Rome,  to  account  for  his  mal- 
administration. Tiberius  died  in  the  interval ;  but  he  was  banished 
by  Caligula  to  Vienna  in  Gaul,  where  he  died  by  his  own  hands. 

2.  Pilate  was,  in  fact,  no  more  than  procurator  of  Judsea.  Tacit. 
Ann.  xv.  44.  Christus,  Tiberio  imperante,  per  Pontium  P 'datum 
procuratorem  supplicio  affectus  uU    See,  however,  chap.  x.  qu.  40. 

3.  See  chap.  Hi.  3.  qu.  15.  4.  The  verb  a7re(TTpe\pev  is  here  used 
transitively,  in  the  sense  of  reddere  voluit.  5.  By  alfia  d9wov  is 
meant  an  innocent  person.  Deut.  xxvii.  25.  lxx.  irard^ai  xbvyrjv 
ai/xarog  aOwov.  Psal.  xciii.  21.  at/xa  aOuiov  KaratiKaaovTai. 
6.  As  in  Latin  Tu  videas,  so  av  oipei  is  a  formula,  indicating  a 
desire  to  cast  the  responsibility  of  an  action  upon  another  party. 
Compare  Acts  xviii.  15.  .Soph.  Phil.  839.  Arrian.  Epict.  hi.  10. 
iv.  5.  M.  Anton,  de  Seip.  v.  17.  xu.  1.  Cic.  Epist.  Att.  v.  1.  Ter. 
Andr.  II.  6.  25.  The  future  is  put  for  the  imperative.  7.  Accord- 
ing to  St.  Peter's  speech  in  the  Acts  (i.  18.),  Judas  eXdicnae  fxeaog, 
and  his  bowels  gushed  out.  In  order  to  reconcile  the  two  accounts, 
it  is  generally  supposed  that  the  rope,  by  which  he  hanged  himself, 
broke,  and  that,  in  his  fall,  he  burst  asunder  in  the  midst,  so  that  his 
bowels  protruded.  8.  By  an  argument  drawn  from  Deut.  xxiii.  18. 
the  chief-priest  inferred  that  the  price  of  blood  would  be  equally  an 
abomination  with  the  hire  of  a  harlot.  9.  From  the  Hebrew  word 
Kopfiav,  a  gift,  Josephus  (B.  J.  II.  9.  4.)  says  that  6  tepog  Qrjaavpog 
KaXelrai  Kopfiavdg.  See  chap.  xv.  qu.  11.  The  allusion  is  here  to 
the  chests  in  the  court  of  the  women,  into  which  the  gifts  for  the 
service  of  the  Temple  and  charitable  uses  were  cast.  See  2  Kings 
xii.  10.  Mark  xii.  41,  42.  10.  In  Acts  i.  19.  the  flypog  aHjiarog  is 
mentioned  by  its  Syriac  name,  'AKeXda/xd.     It  lay  south  of  Mount 


CHAPTER   XXVII.  243 

Sion  :  and  Jerome  states  that,  in  his  time,  the  poorest  outcasts  were 
buried  there.  11.  The  passage  cited  from  Jeremiah  is  found  in 
Zech.  xi.  12.  Probably  the  Evangelist  omitted  the  name  of  the 
prophet  altogether,  as  he  has  done  elsewhere  (Matt.  i.  22.  ii.  5.  15.), 
so  that  'lepefilov  is  the  addition  of  some  officious  copyist ;  or  Jere- 
miah, standing  first  in  the  Rabbinical  order  of  prophets,  may  have 
given  a  title  to  the  entire  series.  Thus  the  Psalms  are  put  for  the 
whole  Haglographa  in  Luke  xxiv.  44.  12.  Since  the  clause  rrjv 
Tifitjv  k.  t.X.  is  not  found  in  the  original,  it  must  be  regarded  as  a 
parenthetical  observation  of  the  Evangelist ;  and  ano  vluiv  'laparjX, 
subaud.  rivig,  is  the  nominative,  not  to  eXafiov,  but  to  en/x/jo-avro. 
Some  take  eXaflov  for  the  first  person  singular ;  but,  as  coupled 
with  idojicav,  it  can  only  be  the  third  plural,  to  which  ot  a'p%tepeTc  is 
the  nominative.  13.  In  its  primary  meaning,  the  prophecy  refers 
to  the  contemptible  price  at  which  the  Jews  valued  the  pastoral 
labours  of  the  prophet ;  and  thence  it  is  applied  by  the  Evangelist  to 
the  paltry  sum,  at  which  the  life  of  the  Son  of  man  was  estimated. 
See  chap.  xxvi.  qu.  30. 

Vv.  XI— XIV.  14.  What  was  it  that  elicited  the 
question  of  Pilate,  av  eJ  6  fiaaiXevg  rihv  'lovdaiwv  ? 
15.  What  is  implied  in  the  formula  av  \iye ig  1  16. 
Did  our  Lord  content  himself  with  simply  admitting  his 
claim  to  be  a  king  ?  17.  What  were  the  other  accusa- 
tions brought  against  him ;  and  why  did  he  not  vouch- 
safe a  reply?  18.  What  was  it  that  particularly  ex- 
cited the  wonder  of  Pilate?  19.  What  was  the  next 
step  taken  by  him  in  these  proceedings  ? 

Vv.  XI — XIV.  14.  As  the  Sanhedrim  had  determined  to  ar- 
raign Jesus  before  Pilate,  they  dropt  the  charge  of  blasphemy,  to 
which  they  knew  he  would  pay  no  attention,  and  substituted  that  of 
treason  against  the  Roman  Emperor.  Out  of  this  accusation,  the 
question  av  el  6  /3.  tiZv  'IovS.  arose.  See  Luke  xxiii.  2,  3.  Other 
things  beside  this  accusation  are  omitted  by  St.  Matthew,  of  which  a 
full  account  is  given  in  John  xviii.  28.  sqq.  15.  See  chap.  xxvi. 
qu.  55.  16.  Though  Christ  acknowledged  himself  to  be  a  king, 
he  explained  to  Pilate  that  his  kingdom  teas  not  of  this  world  (John 
xviii.  23.),  so  that  his  pretensions  involved  no  treason  against  the 


244  CHAPTER   XXVII. 

Roman  empire.  17.  The  Jews  had  also  accused  him  of  perverting 
the  nation,  and  forbidding  to  pay  tribute  to  Ccesar  (Luke  xxiii.  2.); 
hut  as  they  did  not,  and  could  not  produce,  any  proof  of  the 
charges,  in  the  consciousness  of  his  innocence  he  did  not  condescend 
to  reply.  18.  Pilate  was  also  satisfied  of  his  innocence;  and  was 
probably  surprised  that  he  submitted  so  meekly  to  their  revilings, 
instead  of  indignantly  repelling  their  false  allegations.  19.  Then  it 
was  that  ascertaining  his  Galilsean  origin,  Pilate  sent  him  to  Herod  ', 
who  having  examined  him,  and  found  him  guiltless,  sent  him  back 
to  Pilate.     See  Luke  xxxiii.  6.  sqq. 

Vv.  XV— XXVI.  20.  What  do  you  understand  by 
*ca0'  loprijvl  21.  Was  the  custom  of  this  annual  re- 
lease in  accordance  with  the  spirit  of  the  Mosaic  Law ; 
and  whence  may  it  have  been  derived  ?  22.  In  what 
sense  is  the  adjective  eiricrn^oQ  here  used ;  and  is  it  com- 
monly so  employed  ?  23.  What  was  the  /3rjjua,  and 
where  was  it  placed  ?  24.  What  was  the  name  of 
Pilate's  wife  ;  and  does  the  mention  of  this  incident  tend 
to  prove  the  accuracy  of  the  Evangelist  ?  25.  How  do 
you  account  for  her  dream  ?  26.  What  was  Pilate's 
motive  for  washing  his  hands  before  the  multitude ;  and 
did  any  similar  practice  prevail  among  heathen  nations  ? 
27.  What  are  the  proper  meaning  and  government  of 
the  adjective  ddwoc,  ?  28.  What  is  the  import  of  the 
imprecation  to  al/ia  avVov  ;c.  r.  X. ;  and  was  it  not  exactly 
fulfilled  ?  29.  What  is  the  origin  of  the  verb  (ppayeX- 
Xovr  ?  30.  Was  Scourging  usually  inflicted  before 
Crucifixion  ? 

Vv.  XV — XXVI.  20.  By  Ka9'  eopnjv,  subaud.  eicdarnv,  is 
meant  at  every  passover,  which  was  called  ioprij,  or  the  feast  tear 
eZoxijv.  St.  John  (xviii.  39.)  says  iv  ry  7rd<rxa'  The  custom  did 
not  prevail  at  the  other  festivals.  21.  Indeed  it  was  wholly  at 
variance  with  the  stern  inflexibility  of  the  Mosaic  Law,  which  is  re-  i 
presented  to  have  been  xi0PlQ  oiKrip/jiuiv  (Heb.  x.  8.) ;  so  that  it  was  > 
probably  borrowed  from  the  Romans,  who  had  a  release  of  prisoners 


CHAPTER   XXVII.  245 

at  their  Lectisternia.  See  Liv.  v.  13.  22.  The  adjective  e-KiGi]p.og 
is  used  both  in  a  good  and  bad  sense  ;  but  more  commonly  in  the 
former,  as  in  Rom.  xvi.  7.  It  occurs,  however,  in  the  latter,  in 
Joseph.  Ant.  v.  7.  1.  Sid  7r\rjQog  dcucniidTwv  eYic^/noi.  Compare 
Polyb.  xviii.  38.  Thus  also  i?isignis  in  Latin.  Cic.  pro  Rabir.  c.  9. 
Hominem  omnibus  insignem  notis  turpitttdinis.  23.  According  to 
John  xix.  13.  the  (3rjua,  or  judgment -scat,  was  placed  upon  a  raised 
pavement,  called  in  the  Hebrew  Gabbatha.  Josephus  (B.  J.  n.  9.  3.) 
says,  6  TliXaTog  itcdQioe  eVi  fiij/jaTog  ev  Tip  peydXip  OTadiq). 
24.  The  name  of  Pilate's  wife  was  Claudia  Procula.  It  was  only 
in  the  time  of  Augustus  that  governors  of  provinces  had  been  allowed 
to  take  their  wives  with  them  ;  and  a  proposal  to  rescind  the  per- 
mission had  been  recently  eluded.  See  Tacit.  Ann.  ill.  33.  St. 
Matthew's  notice  of  this  incident  is,  therefore,  a  striking  mark  of 
correspondence  between  the  Gospel  narrative  and  the  history  of  the 
times.  25.  It  is  possible  that  the  dream  of  Procula  may  have  been 
preternatural,  and  there  is  a  tradition  that  she  was  led  by  it  to  em- 
brace Christianity.  At  the  same  time,  persuaded  as  she  was,  as  well 
as  her  husband,  of  the  innocence  of  Jesus,  her  mind  may  have  been 
so  excited  during  her  sleep  by  the  agitating  subject,  as  to  place  be- 
fore her  imagination  the  fearful  judgments  that  might  await  Pilate, 
if  he  yielded  to  the  popular  demand  for  his  crucifixion.  Great 
reliance  was  placed  on  dreams  by  the  Greeks  and  Romans,  as  well 
as  the  Jews  ;  and  that  of  Calphurnia  on  the  night  preceding  the 
death  of  Ceesar  has  been  aptly  compared  with  this  of  Procula.  See 
Val.  Max.  i.  7.  26.  To  tcash  the  hands  was  among  the  Jews  a 
symbolical  mode  of  declaring  their  innocence  ;  and  Pilate  may  have 
thus  acted  in  accordance  with  the  custom  of  the  people  under  his 
government.  Compare  Deut.  xxi.  6,  7.  Psal.  xxv.  6.  On  the  other 
hand,  he  may  have  intended  to  perform  a  heathen  rite,  by  which  the 
stain  of  bloodshed  was  supposed  to  be  washed  out.  See  -Herod.  I.  35. 
Eur.  Orest.  429.  Virg.  iEn.  n.  718.  27.  Among  the  earlier  Greek 
writers  dQuiog  is  equivalent  to  d^ijpioc,  as  in  Arist.  Nub.  1403;  but 
the  Hellenists  give  it  the  signification  of  dva'niog  or  KaQapoc. 
Compare  Gen.  xxiv.  8.  41.  Acts  xx.  26.  Joseph.  Ant.  iv.  8.  27. 
The  construction  with  airo  is  also  an  Hellenistic  redundancy,  instead 
of  the  simple  genitive.  Thus  2  Sam.  iii.  28.  lxx.  dOuog  elpi  diro 
tQv  aifidriov  'AfSevvnp.  28.  With  to  alf.ia  avrov  k.  t.  X.  supply 
eoTw.  It  is  a  form  of  imprecation,  by  which  the  responsibility  and 
consequences  of  an  act  were  solemnly  undertaken  by  the  speaker,  or 
cast  upon  another,  as  in  1  Kings  ii.  38.  to  ctip.d  gov  iorai  eVi  Ttjv 
KetpaXrjv  gov.    Fearfully  was  it  fulfilled  upon  the  Jews  in  the  horrors 

y2 


246  CHAPTER   xxvir. 

which  they  endured  during  the  siege  of  Jerusalem  ;  and  indeed  most 
literally  upon  the  prisoners  taken  by  the  Romans,  for,  according  to 
Josephus  (B.  J.  vii.  1.),  did  to  TrXrjBog  xw'l°a  Te  iveXe'nreTo  rolg 
OTavpoiq,  Kai  aravpoi  rolg  auiiaoi.  29.  By  a  slight  variation  in  the 
spelling,  the  verb  (ppayeXXovv  is  formed  from  the  Latin  flagellare  ; 
and  so  in  John  ii.  15.  <ppayeXXiov  is  the  Latin  fiagellum.  Elsewhere 
St.  John  (xix.  1.  xx.  19.)  uses  fiaoTiyovv.  30.  It  was  customary 
with  the  Romans,  says  Jerome,  ut  qui  crucifigitur,  prius  flagellis 
verberetur.    See  Polyb.  i.  7.  12.  Jay.  xxxiii.  36.  Val.  Max.  i.  7. 

Vv.  XXVII— XXXII.      31.   What  do  you  under- 
stand  by   to   7rpaiTwptov  ?         32.    What   was    i)    cnrelpa  ? 

33.  Explain   fully   what  is   meant  by   xkapve  kokkivij. 

34.  What  was  intended  by  robing  Christ  in  purple,  by 
the  crown  of  thorns,  the  reed,  and  the  salutation  ?  35. 
Why  did  they  spit  upon  him  ?  36.  What  is  implied 
in  the  participle  ifcpxof^voi  *  37.  Where  was  Cyrene  ; 
and  is  anything  known  respecting  Simon  the  Cyrenian  ? 
38.  Was  it  not  the  custom  for  criminals  to  bear  the 
cross  themselves;  and  why  was  Simon  made  to  carry 
that  of  Jesus  ?  39.  What  is  the  derivation  and  mean- 
ing of  the  verb  dyyapeve iv  1 

Vv.  XXVII— XXXII.  31.  By  TrpaiTupiov,  which  is  another 
word  of  Latin  origin,  is  not  here  meant  the  prcetorium  of  a  military 
camp,  but  the  governor's  palace.  It  communicated  by  a  passage  with 
the  Tower  of  Antonia,  and  had  formerly  been  the  residence  of  Herod, 
and  when  the  Roman  procurators,  who  usually  resided  at  Caesarea ; 
visited  the  city,  they  made  it  their  abode.  Philo  calls  it  r/jV  oUiav 
twv  eTTiTpoiroiv.  32.  Suidas  explains  cireipa  to  be  a  ra'£ic  arpa- 
TaoTiKt).  It  was  certainly  less  than  a  cohort,  though  sometimes  so 
translated ;  but  its  complement  of  men  is  unknown,  if  indeed  it  was  a 
a  fixed  number.  Here  it  means  a  detachment  from  the  garrison  of 
Antonia  commissioned  with  the  charge  of  the  Crucifixion.  33.  The 
chlamys  was  a  military  cloak,  worn  by  the  generals  and  officers  of 
the  Roman  army,  and  that  of  the  emperor  was  of  purple.  For 
KOKKivij,  Mark  (xv.  17.)  has  rcoptyvpa,  and  John  (xix.  2.)  has  'ifidriov 
Troptyvpovv.    The  two  adjectives  were  frequently  interchanged.  See 


CHAPTER    XXVII.  247 

-llor.  Sat.  n.  6.  102.  sqq.  Plin.  H.  N.  xxn.  10.  34.  Christ  was 
doubtless  arrayed  in  an  old  purple  robe,  in  ridicule  of  his  title  of  King 
of  the  Jews;  and  to  complete  the  representation  of  mock  majesty, 
were  added  the  crown  of  thorns,  and  the  reed  for  a  sceptre.  Then 
the  salutation,  xa'P6  o  fiacikevg,  was  precisely  that  by  which  the  em- 
peror was  addressed.  Thus  Mart.  Epigr.  xiv.  71.  Hoc  didici  per 
me  dicere,  CcEsar,  ave !  35.  See  chap.  xxvi.  qu.  112.  36.  It  has 
been  thought  tbat  eZepxo/xevoi  refers  to  the  departure  from  the 
Governor's  house;  but  it  rather  means  going  out  of  the  city,  in 
allusion  to  the  prevailing  custom  both  among  Jews  and  Romans,  of 
executing  criminals  without  the  ivalls.  See  Numb.  xv.  3G.  1  Kings 
xx.  13.  Acts  vii.  58.  Hebr.  xiii.  12.  Cic.  Verr.  v.  66.  Plaut.  Mil. 
Glor.  ii.  4.  6.  37.  Cyrene  was  a  city  of  Lybia,  westward  of  Egypt. 
Many  Jews  were  inhabitants  of  the  place;  and  in  their  frequent 
visits  to  Jerusalem  attended  a  synagogue  of  their  own.  (Acts  vi.  9.) 
Of  Simon  nothing  is  certainly  known;  but  he  has  been  identified 
with  Simon  surnamed   Niger,  who   is  mentioned  in   Acts  xiii.   1. 

38.  It  was  the  custom  for  the  criminal  to  bear  his  own  cross  to  the 
place  of  execution;  and,  at  first,  Jesus  went  forth  hearing  his  cross 
(John  xix.  16.).  Exhausted  however  by  his  previous  sufferings,  he 
was  overpowered  by  the  burden ;    and  it  was  then  laid  upon  Simon. 

39.  See  chap.  v.  qu.  68. 

Vv.  XXXIII— XXXVIII.  40.  What  is  the  origin 
and  meaning  of  the  word  Golgotha  ;  what  is  the  corres- 
ponding term  employed  by  St.  Luke ;  and  why  was  the 
place  so  called?  41.  How  many,  and  of  what  nature, 
were  the  potions  offered  to  Christ  upon  the  cross ;  of  which 
of  them  did  he  refuse  to  partake ;  and  why?  42.  Who 
were  the  executioners  of  those  condemned  to  be  crucified? 
43.  Whence  is  the  prophecy,  here  cited,  taken;  and 
what  was  it  that  rendered  its  fulfilment  particularly 
remarkable  ?  44.  Was  it  customary  to  keep  watch  by 
those  who  were  crucified;  and  why?  45.  Was  it 
usual  to  inscribe  the  cause  of  punishment  upon  the  cross 
of  a  criminal  ?  46.  How  do  you  account  for  the 
different  wording  of  the  inscription  on  the  cross  of  Christ 


248  CHAPTER    XXVII. 

by  the  four  Evangelists  respectively  ?  47.  What  is 
observable  from  the  position  of  Jesus  between  the  two 
robbers  who  were  crucified  with  him  ?  48.  Was  cruci- 
fixion the  ordinary  punishment  of  such  offenders  ? 

Vv.  XXXIII— XXXVIII.  40.  Golgotha  is  a  Syriac  word,  of 
which  the  meaning  is  given  hy  the  Evangelist,  and  which  is  trans- 
lated by  Kpaviov  in  2  Kings  ix.  35.  lxx.  and  by  tzetyaXr)  in  1  Chron. 
xxiii.  3.  The  corresponding  word  in  Luke  (xxviii.  33.)  is  also  Kpaviov, 
which  the  English  Translation  have  rendered  by  Calvary,  a  name  of 
Latin  origin  and  of*  the  same  import.  Mount  Calvary  is  supposed 
to  have  been  a  small  eminence  on  the  north-west  of  Jerusalem, 
and  some  have  thought  that  it  bore  some  resemblance  in  form  to  that  of 
a  human  skull ;  but  it  is  more  probable  that  it  was  so  called  from  the  j? 
number  of  criminals  there  executed,  whose  bones  lay  unburied 
about  the  place.  41.  It  is  not  very  clear  whether  two  or  three 
potions  were  offered  to  Christ  while  he  was  suspended  on  the  cross. 
Upon  the  whole  perhaps  it  is  preferable  to  regard  the  o%oq  /xerd 
Xo^rJQ  ix€f,uyfievov  of  St.  Matthew  as  different  from  the  eafivp- 
vi<j/.ievoQ  olvog  of  St.  Mark  (xv.  23.),  and  to  adopt  the  latter 
opinion.  It  should  seem  that  the  former  was  a  nauseous  mixture  of 
a  sour  wine  called  6%og  (Ruth  ii.  14.)  and  wormwood,  for  so  x0^1) 
signifies  in  Prov.  v.  4.  Lament  iii.  15.  Being  offered  in  derision, 
Christ  refused  to  drink  it.  He  was  next  presented  with  the  wine  min- 
gled with  myrrh,  which  was  probably  the  intoxicating  draught,  olvoq 
Karavv^e.ojg  (Psal.  lix.  3.),  usually  given  to  criminals  in  order  to 
stupify  the  sense  of  suffering.  This  he  also  declined  tasting,  from  a 
determination  to  endure  the  unmitigated  penalty  of  human  trans- 
gression. A  .third  draught  of  vinegar  only,  or  rather  of  the  drink, 
called  posca,  which  was  the  usual  beverage  of  the  Roman  soldiers, 
was  afterwards  presented  to  him,  just  before  he  expired  (v.  48.). 
It  seems  to  have  been  placed  in  a  vessel  near  the  cross,  for  the  use  of 
the  soldiers  who  watched  the  crucifixion.  42.  Not  only  at  military, 
but  at  all  public  punishments  among  the  Romans,  soldiers  performed 
the  office  of  executioners.  See  Joseph.  Ant.  xix.  1.  6.  .^Sueton.  Calig. 
c.  32.  43.  The  prophecy  respecting  the  partition  of  our  Lord's 
garments,  is  taken  from  Psal.  xxi.  18.  It  was  not  the  division  of 
the  clothes,  but  the  casting  lots  for  the  seamless  coat,  which  rendered 
its  fulfilment  remarkable.  44.  A  watch  was  set,  in  order  that  the 
friends  of  a  criminal  might  not  carry  off  the  body.  Petron.  Sat.  p. 
\    389.  Miles  crucem  servabat,  ne  quis  ad  sepulturam  corpora  detra- 


CHAPTER  XXVII.  249 

heret.  45.  In  cases  of  extraordinary  punishment,  the  charge  against 
the  criminal  was  written  in  black  characters,  upon  a  white  ground, 
above  the  head  of  the  sufferers.  See  Dio.  Cass.  liv.  3.  Ovid.  Trist.  in. 
1.  47.  Sueton.  Calig.  c.  38.  Euseb.  H.  E.  II.  1.  46.  It  may  seem 
strange  that  the  inscription  on  the  cross  of  Christ  should  be  differently 
worded  by  each  of  the  four  Evangelists  ;  but  all  of  them  agree  in  the 
main  purport  of  the  accusation ;  so  that  one  may  have  given  the 
Greek,  another  have  translated  it  from  the  Hebrew,  another  from 
the  Latin,  and  the  fourth  have  given  a  different  translation  from  one 
or  other  of  the  three.  47.  In  order  to  expose  Christ  to  greater 
shame  and  contempt,  he  was  placed  between  the  two  robbers;  and 
probably  on  the  cross  originally  intended  for  their  leader,  Barabbas. 
48.  For  such  offenders  crucifixion  was  the  common.punishment. 
Eetron.  Arb.  ill.  Imperator  provincloe  latrones  jussit  crucibus  affigi. 

Vv.  XXXIX.— L.  49.  What  is  implied  in  the  ex- 
pression KivovvTtQ  TO.Q  KE^okac,  ?  50.  To  what  does 
6  KaraXvwi'  k.  t.  X.  allude ;  and  how  do  yon  understand 
the  words  aXXovg  towfv?  51.  What  is  there  remark- 
able in  the  words  tietzolQev  Itti  top  Qeop,  k.  t.  X. ;  and  in 
what  may  they  have  originated  ?  52.  Did  both  the 
robbers  revile  Christ?  53.  Is  oVac!i£av  awrw  a  usual 
construction?  54.  Whence  does  it  appear  that  the 
darkness  at  our  Saviour's  crucifixion  could  not  have 
been  a  natural  phcenomenon,  such  as  an  eclipse  ?  55. 
Is  the  occurrence  of  this "  darkness  confirmed  by  any 
independent  testimony  ?  56.  In  what  language  did  our 
Lord  utter  his  dying  exclamation  on  the  cross ;  whence 
was  it  taken  ;  and  what  its  object  ?  57.  Are  you  of 
opinion  that  it  was  misunderstood,  or  wilfully  misinter- 
preted? 58.  What  were  the  last  words  uttered  by  our 
Lord  upon  the  cross ;  and  what  their  import  ?  59. 
Illustrate  the  expression  ctfrjxe  to  Ttvivfxa. 

Vv.  XXXIX — L.  49.  To  wag  the  head  was  a  mark  of  mockery 
and  contempt;  and,  in  regard  to  Christ,  a  prophecy  was  fulfilled 
hereby.  See  Psal.  xxi.  7.;    and  compare  Job  xvi.  5.  Psal.  cxviii. 


1 


250  CHAPTER    XXVII. 

25.  Isai.  xxxvii.  22.   Ecclus.  xii.  18.    Horn.  II.  P.  442.    Eur.  Med. 
1118.  Virg.  Mn.  xu.  894.       50.   In  the  words  6  KaraXvuv  k.  t.  X. 
there  is  an  allusion  to  one  of  the  charges  alleged  against  Christ 
(Matt.  xxvi.  61.)  j  and  it  is  probable  that  the  taunt  dXXovg  evuxrev  f 
k.  t.  X.  is  not  an  admission  of  the  fact,  but  an  ironical  insinuation  | 
that  his  miracles  were  impostures.       51.   It  is  not  easy  to  ascertain 
the  precise  allusion  contained  in  the  clause,  ire-KoiQev  eVi  tov  Qeov, 
k.  t.  X.     Nevertheless,  a  most  remarkable  prediction  (Psal.  xxii.  8.) 
was  fulfilled  thereby.     Probably  the  reference  may  be  to  our  Lord's 
declaration  in  Matt.  xxvi.  63.       52.    St.  Luke  (xxiii.  39.)  speaks 
only  of  one  of  the  robbers  reviling  Christ.     Probably  both  at  first 
did  so;    and  Matthew,  who  has  not  recorded  the  pardon  of  the 
penitent  thief,  omitted  also  the  mention  of  his  penitence,      53.  More 
usually   oveidiZeiv   is   construed   with   an   accusative;    and    indeed 
avTov  is  the  reading  of  many  MSS.       54.   From  the  time  of  its 
occurrence,  and  the  length  of  its  duration,  it  is  absolutely  impossible 
that  the  darkness  at  our  Saviour's  crucifixion  could  have  been  an 
ordinary  eclipse.     In  the  first  place,  the  moon  was  at  the  full; 
whereas  an  eclipse  of  the  Sun  can  only  happen  at  or  near  the  change; 
and  besides  the  total  darkness  of  a  solar  eclipse  never  exceeds  12  or  15  * 
minutes.       55.   Several  antient  writers,  both  Christian  and  heathen, 
have  noticed  the  appearance;   and  Tertullian  (Apol.  c.  21.)  asserts/ 
that  it  was  registered  in  the  Roman  archives.   See  also  ^Phlegon,  as" 
cited  by  Qrigen  (c.  Cels.  p.  83.),  and  the  Chronicle  of  Eusebius 
under  the  203rd  Olympiad.       56.   Our  Lord's  dying  exclamation  on 
the  Cross  is  in  the  Syro-Chaldaic  language;    and  it  is  taken  from  the 
commencement  of  the  22nd  Psalm.      He  seems  to  have  repeated  I 
it  for    the    purpose   of   directing  attention  to  the  passing    accom-  ; 
plishment  of  the  accurate  predictions,  which  that  Psalm  contains, : 
of  his  death  and  sufferings.       57.   From  the  prevailing  traditions 
respecting  the  reappearance  of  Elias,  it  is  quite  possible  that  the 
words  may  have  been  misunderstood  by  the  bystanders ;   but  they 
are  far  more  likely  to  have  been  wilfully  misrepresented,  with  a  view 
to  pervert  them  into  a  vain  appeal  to  Elias  for  relief.       58.   The 
last  words  of  our  Lord  upon  the  cross  were  It  is  finished  (John  xix. 
30.) ;   announcing  the  completion  of  his  atonement  for  the  sins  of 
the  world,  and  the  opening  of  the  kingdom  of  Heaven  to  all  believers. 
59.    For  dfrjice  to  Trvevfiay  Luke  (xxiii.  46.)  has  egeVi/eucre,  he  ex~ 
pired:  and  in  this  sense  the  phrase  is  frequently  used.  Compare 
Gen.  xxxv.  18.    John  xix.  30.    Ear.  Hec.  575.    iElian.  H.  A.  n.  1. 
So  Virg.  2En.  xu.  883.  Anlmani  cxpiravit. 


CHAPTER   XXVII.  251 

Vv.  LI — LVI.  60.  What  was  the  KaTawiTatrfxa  rov 
vaov'l  61.  What  did  the  rending  of  it  indicate  ?  62. 
Is  there  any  record  of  an  earthquake,  which  may  be 
supposed  to  have  been  identical  with  that  which  followed 
our  Saviour's  crucifixion  ?  63.  Did  the  bodies  of  the 
saints  arise  on  the  day  of  the  crucifixion  ?  64.  Is  it 
probable  that  the  persons  raised  were  some  of  the  antient 
prophets?  65.  What  city  is  meant  by  >/  ayt'a  ttoXiq  ? 
66.  Who  was  the  centurion  that  uttered  the  words, 
dXrjdwQ  Qeov  vwq  1)v  ovrog;  and  what  gave  rise  to  the 
exclamation?  67.  Did  the  women  continue  to  stand 
at  a  distance  until  Christ  expired  ? 

Vv.  LI — LVI.     60.  By  fcara7re'rao-//a  tov  vaov  is  meant  the  veil, 
curiously  wrought,  which  separated  the  Holy  place  from  the  Holy  of 
Holies   (Exod.   xxvi.   33.)-        61.    This  sudden   rending  of  it  was 
intended  as  an  intimation  from  heaven  that  the  Jewish  dispensation 
was  at  an  end,  the  Mosaic  ritual  abolished,  and  the  middle  wall  of 
partition  between  Jew  and  Gentile  finally  removed.    Compare  Heb. 
ix.  3.  x.  19.       62.     An  earthquake,  which  is  recorded  in  Tacitus 
(Ann.  II.  47.),  Suetonius  (Tib.  48.),  and  Pliny  (N.  H.  II.  84.),  was 
probably  identical  with  that  which  followed  our  Saviour's  death  upon 
the  cross ;  but,  at  all  events,  many  direct  testimonies  of  the  occurrence 
have  been  adduced  by  the  Early  Fathers.       63.  Although  the  graves 
were  opened  by  the  earthquake,  4;he  dead  were  not  revivified  until 
after  our  Lord's  resurrection,  who  was  himself  the  first  born  from 
the  dead,  and  the  first  fruits  of  them  that  slept  (Col.  i.  18.    1  Cor. 
xv.  20.).      64.   It  has  been  thought  that  the  dead  thus  raised  were 
some  of  the  antient  prophets ;    but  as  they  were  known  to  be  saints 
by  those  to  whom  they  appeared,  they  had  probably  died  but  lately. 
They  may  have  been  disciples  of  Jesus,  raised  up  to  attest  the  truth 
of  what  they  had  believed,  and  to  shew  that  they  had  not  believed  in 
vain.    What  became  of  them  afterwards,  it  is  fruitless  to  conjecture. 
65.   See  chap.  iv.  qu.  23.       66.   The  centurion  who  was  led  by  what 
he  witnessed  to  exclaim  dXnQwg  Qeov  vlog  ijv  ovtoq,  was  doubtless 
the  commander  of  the  detachment,  who  watched  the  crucifixion. 
Senec.  de  Ira.,  i.  17.     Centurio  supplicio    propositus.     Though  a 
Roman,  he  may  have  heard  of  Christ's  claim  to  the  title ;   and  the 
appalling  wonders  happening  around  him  elicited  an  acknowledgment 


252  CHAPTER  XXVII. 

of  the  claim.  67.  At  first  the  women,  as  related  by  St.  Matthew, 
stood  at  some  distance  from  the  cross;  either  from  fear  of  advancing 
further,  or  because  they  were  prevented  by  the  soldiers.  Before  he 
expired  however,  it  appears  from  St.  John  (xix.  25.)  that  they  had 
approached  nearer. 

Vv.  LVII — LXI.  68.  6\piag  yevofxevrjQ.  What  time  is 
meant?  69.  Where  was  the  city  of  Arimathcea,  to 
which  Joseph  belonged?  70.  Why  are  his  riches 
mentioned?  71.  What  is  the  meaning  of  the  verb 
fxaOrjTsveivl  72.  Was  it  necessary  that  the  bodies 
should  be  removed  immediately ;  and  was  it  customary 
to  give  them  up  to  their  friends  ?  73.  What  is  meant 
by  arivcovi  Kadapai ;  and  was  the  body  of  Jesus  otherwise 
prepared  for  burial  ?  74.  What  prophecy  was  fulfilled 
by  Joseph's  burial  of  Jesus ;  and  what  is  proved  by  the 
fact  that  the  tomb  was  a  new  oue  ?  75.  What  is  the 
signification  of  the  verb  \arofxe~ty  ?  76.  How  were  the 
Jewish  sepulchres  usually  closed  ? 

Vv.  LVII — LXI.  68.  It  was  about  the  ninth  hour  (John  xix. 
31.  sqq.),  that  is,  after  three  o'clock  in  the  afternoon,  that  Jesus  ex- 
pired ;  and  it  was  therefore  after  the  first  evening  commenced,  that 
Joseph  received  permission  to  remove  the  body.  69.  It  is  uncertain 
where  Arimathcea  was.  There  were  several  cities  of  that  name  in 
Palestine  j  but  as  it  is  called  by  St.  Luke  (xxiii.  51.)  7ro\ig  twv 
'lovda'nov,  it  is  generally  supposed  to  have  been  that  in  the  tribe  of 
Benjamin.  Some  identify  it  with  Ramah,  mentioned  in  Matt.  ii.  17. 
70.  Joseph's  riches  are  not  mentioned  from  vanity  or  ostentation, 
but  as  marking  the  fulfilment  of  the  prophecy  in  Isai.  liii.  9.  71. 
See  chap.  xin.  qu.  63.  72.  It  was  especially  prohibited  by  the 
Law  (Deut.  xxi.  22.)  that  the  body  of  a  criminal  should  remain 
suspended  on  the  tree  all  night;  but  as  crucifixion  was  a  Roman 
punishment  and  a  lingering  death,  the  body  could  not  have  been 
removed  so  soon  without  Pilate's  order.  It  had  however  been  ascer- 
tained to  be  dead  ;  and  moreover  the  Sabbath  was  at  hand.  By  the 
Romans  the  bodies  of  those  crucified  were  usually  given  up  to  their 
friends,  if  the  favour  was  requested.     See  Joseph.  B.  J.  iv.  5.  2. 


CHAPTER   XXVII.  253 

Ulpian.  xlviii.  24.  1.  73.  Linen  cloth  was  called  by  the  .ZEgypt- 
ians  aivdoiv,  and  in  a  fine  species  of  this  it  was  customary  with  the 
Jews  to  roll  the  bodies  of  their  dead,  generally  with  spices,  which 
was  the   case  also   with   that   of  Jesus.      Compare  John  xix.   40. 

74.  Jesus,  being  buried  by  Joseph,  made  his  grave  with  the  rich,  as 
foretold  in  Isai.  liii.  9.  Since  the  tomb  was  a  new  one,  ov  ovk  rjv 
ovMiru)  ovSeiq  Keifievog  (Luke  xxxiii.  53.),  none  but  Jesus  could  have 
risen  from  it,  so  that  no  doubt  could  be  thrown  upon  his  identity. 

75.  The  verb  Xarojueif  signifies  to  excavate  (Deut.  vi.  11.  Isai. 
xxii.  16.  lxx.)  ;  ne  si  ex  miritis  lapidibus  cedificatum  esset,  re- 
marks Jerome,  svffossis  tumuli  fundamentis  ablatus  furto  diceretur. 

76.  Large  stones  were  usually  rolled  against  the  mouths  of  the 
Jewish  sepulchres,  in  order,  among  other  things,  to  prevent  the 
entrance  of  wild  beasts. 

Vv.  LXII— LXVI.  77.  Explain  the  terms  rij  ettciv- 
piov,  and  n)v  irapaaKevriv.  78.  Illustrate  the  words 
7r\dvog  and  7r\dvn.  79.  What  is  the  origin  of  the  word 
KovoTiolLa  ?  80.  Of  whom  did  the  guard  consist  ? 
81.  Explain  and  illustrate  the  expression  acjpayioavTtQ 
tov  \lBov.  82.  What  is  the  inference  from  the  pre- 
cautions taken  by  the  Sanhedrim  ? 

LXII — LXVI.  77.  The  day  preceding  a  Sabbath  or  festival  was 
called  f]  TrapaffKevrj,  from  the  preparation  then  made  for  its  due 
celebration  ;  and,  as  the  Jewish  day  closed  at  sunset,  by  ry  eiravpiov, 
scil.  niiepy,  is  not  meant  the  day  folloiving  the  preparation  in  our 
acceptation  of  the  word,  but  the  evening  of  the  day  on  which  the 
Sabbath  commenced.  78.  The  word  irXdvoe,  signifies  a  cheat  or 
impostor  in  ^licah  iii.  5.  lxx.  So,  in  Latin,  Cic.  pro  Cluent.  c.  26. 
Hie  ille  planus  improbissimus,  qui  esset  totus  ex  frande  et  men- 
dacio  f actus.  Hence  also  TrXdvn  denotes  a  fraud  or  imposture; 
though  here  perhaps  it  rather  bears  its  simple  meaning  of  an  error 
or  mistake ;  since  the  clause  is  in  all  probability  proverbial.  Com- 
pare Matt.  xii.  45.  Luke  xi.  26.  2  Pet.  ii.  20.  79.  Instead  of 
tpvXaKeg  or  oi  rnpovvreg  (Matt,  xxviii.  4.),  the  Evangelist  has  used 
the  Latin  noun  custodia,  in  Greek  letters  KovaTufiia.  80.  Sec 
above,  qu.  32.  81.  By  ofypayiuavTec,  tov  \IQov  it  is  meant  that 
the  stone,  being  firmly  secured,  was  marked  with  Pilate's  seal  of 
office,  which  would  be  broken  in  any  attempt  to  steal  the  body,  and 

z 


254  CHAPTER  XXVIII. 

thus  prevent  any  collusion  between  the  guards  and  the  friends  of  Jesus. 
A  similar  precaution  was  taken  in  the  case  of  Daniel  (vi.17.).  82.  Thus 
it  was  that  the  very  enemies  of  Christ  were  the  means  of  placing  his 
resurrection  beyond  the  possibility  of  doubt.  The  Sanhedrim  se- 
cured the  tomb  in  their  own  way;  placed  a  guard  which  they 
deemed  amply  sufficient;  and  thus  removed  every  suspicion  that 
could  have  reasonably  attached  to  the  disciples,  even  had  they  been 
otherwise  capable,  either  by  strength  or  stratagem,  of  carrying  off 
the  body  of  their  Lord.        ^ 

I— 

CHAPTER    XXVIII. 

Vv.  I — X.  1.  How  is  o-a'/3/3ara  employed  in  the  first 
clause  of  this  passage  ?  2.  What  is  meant  by  6\pe  <ra/3- 
fiuTiov,  and  by  eIq  pav  oafifiaTtov  respectively  ?  3. 
Adduce  instances  of  the  use  of  the  cardinal  number 
instead  of  the  ordinal.  4.  Complete  and  illustrate  the 
expression  rij  £7rt0wo-(couV^.  5.  Who  was  rj  aWrj  Mapia; 
and  had  she  and  Mary  Magdalene  come  alone  to  the 
sepulchre  ?  6.  Distinguish  between  rdtyog  and  fivrjfAeiov. 
7.  What  was  the  purpose  for  which  the  women  visited 
the  sepulchre  ?  8.  What  is  the  full  meaning  of  the 
word  aeicrfiogl  9.  In  what  tense  are  the  verbs  ?)\de 
and  dweicvKltre  to  be  rendered?  10.  With  what  view 
had  the  angel  rolled  away  the  stone  from  the  mouth  of 
the  tomb?       11.    What  is  the  proper  meaning  of  Ideal 

12.  Is  Xevkov  wed  yjLwv  a  frequent  form  of  similitude  ? 

13.  How  is  the  raiment  of  angels  commonly  described  ? 

14.  What  discrepancies  have  been  noticed  in  the  ac- 
counts of  the  Evangelists  with  respect  to  the  number  and 
position  of  the  angels  present  on  this  occasion ;  and  how 
may  they  be  reconciled  ?  15.  Illustrate  the  expression 
fxerd  (f)6(3ov  /ecu  xaP^Q'  ^'  ^as  ^  *°  tne  women 
generally  that  Christ  appeared  first  after  his  resurrection  ? 


CHAPTER   XXVIII.  255 

17.  Enumerate  the  several  appearances  which  he  vouch- 
safed to  the  brethren,  in  the  interval  between  his  resur- 
rection and  ascension. 

Vv.  I — X.  1.  As  twice  employed  in  the  first  verse,  the  word(ra'/3- 
/3ara  signifies,  first,  the  day  of  the  sabbath,  and  secondly,  the  entire 
week.  Examples  of  both  significations  are  sufficiently  obvious.  2. 
By  6\pe  <ra/3/3a'rwi/  is  meant  late  in  the  evening,  after  the  sabbath 
was  past.  See  Mark  xvi.  1.  So  in  Xcm  Hell.  II.  1.  14.  o'^/e  Trjg 
tjftepag.  In  the  New  Test,  fiia  ca(3(3dT<ov  always  denotes  the  first 
day  of  the  week,  or  the  Christian  Sunday.  Compare  1  Cor.  xvi.  2. 
3.  Of  the  use  of  fiia,  for  <7rp<6~n,  in  definition  of  time,  there  are  fre- 
quent examples.  See  Gen.  i.  5.  Exod.  xl.  2.  Levit.  xxiii.  24.  Numb. 
i.  1.  18.  lxx.  So  Diod.  Sic.  iit.  jiidg  '0\vj.t7nddog.  Cic.  de  Senect. 
c.  5.  Uno  et  ostog~essimo  anno.  4.  It  appears  that  the  women 
arrived  just  at  the  break  of  day,  while  it  was  yet  so  dark  that  objects 
were  not  distinctly  visible.  See  Luke  xxiv.  1.  John  xx.  1.  This 
Matthew  expresses  by  the  abbreviated  phrase  ry  e7ri(pu)(TKovGy, 
which  would  be  at  length,  ci/ia  ry  nfJ-epa.  iirL^idcricovay.  So  Herod, 
in.  86.  d/x'  TJfiepq,  diacpavaicovffy.  5.  The  other  Mary  was 
not  the  Virgin,  but  the  mother  of  James  and  Joses.  See  Mark 
xvi.  1.  Luke  xxiv.  10.  St.  Mark  says  that  she  and  Mary  Magdalene 
were  accompanied  by  Salome,  the  mother  of  James  and  John ;  and 
Luke  adds  that  Joanna,  the  wife  of  Herod's  steward,  was  with  them. 
6.  As  distinguished  from  ixvTjfieiov  the  whole  tomb,  rdfog  was  the 
farther  chamber,  in  which  the  body  was  deposited.  7.  It  was  not 
only  Oeuprjaai  rov  rdfyov,  to  see  if  the  tomb  were  in  the  same  state 
as  on  the  evening  of  the  burial,  that  the  women  had  come ;  but  also, 
as  Mark  and  Luke  add,  to  anoint  the  body  with  spices.  8.  See 
chap.  viit.  qu.  44.  9.  Since  the  earthquake  and  the  removal  of 
the  stone  preceded  the  arrival  of  the  women,  the  verbs  ij\6e  and 
direKv\i(re  must  be  rendered  in  the  pluperfect.  Compare  Mark  xvi.  4. 
Luke  xxiv.  2.  10.  Theophylact  observes  that  the  angel  rolled  back 
the  stone,  not  to  let  Jesus  out,  but  to  admit  the  disciples.  1 1 .  By  ice'a 
is  meant  not  the  face  only,  but  the  entire  form  and  appearance. 
Hesychius  explains  the  word  by  fiop^tj  and  eWog.  Compare  Luke 
xxiv.  4.  12.  To  be  white  as  snore  is  a  similitude  frequently  found 
in  all  writers.  Compare  Horn.  II.  K.  437.  Virg.  2En.  xu.  84.  Mart. 
Epigr.  ii.  25.  13.  Angels  are  usually  represented  as  clothed  in 
white  garments;  such  being  regarded  as  the  emblem  of  purity  and 
innocence.       See  Dan.  vii.  9.    Acts  i.  10.    Rev.  iii.  4,  5.    iv.  4.  vii. 


256  CHAPTER   XXVIII. 

13,  14.  14.  Three  discrepances  have  been  noticed  in  the  account 
of  the  Evangelists.  Matthew  and  Mark  speak  of  only  one  angel ; 
Luke  and  John  mention  two.  Mark  says  that  the  angel  was  sitting ; 
Luke  that  they  were  standing.  Matthew  uses  the  term  angel; 
Luke  says  two  men.  All  these  points  of  difference  are  easily  recon- 
ciled. When  one  angel  only  is  mentioned,  he  was  doubtless  the  one 
who  spoke;  just  as  in  the  case  of  the  dsemoniacs  cured  at  Gadara, 
Luke  mentions  only  the  more  remarkable  of  the  two.  Probably  the 
angels  were  sitting  when  the  women  arrived,  and  arose  to  greet  them : 
and  as  to  their  being  called  men,  angels,  from  their  appearing  in 
human  form,  are  frequently  so  called  in  Scripture.  Compare  Gen. 
xviii.  2.  16.  xix.  1.  5.  15.  A  mingled  feeling  of  joy  at  the  tidings 
they  had  received,  and  apprehension  lest  they  might  not  be  verified, 
would  naturally  be  excited  in  the  minds  of  the  Apostles.  Thus 
Joseph.  Ant.  xix.  3.  1.  dve(3d<TTa£e  Se  avTov,  ov  ttolvv  fiaiveiv  role, 
Tcooi  dvvdfxevov,  viro  re  (pofiov  Kai  ^dpf-iaTog  rdHv  elprmeviov.  Virg. 
Mn.  i.  514.  Percussus  Achates  Lcetitiaque  .metugue..  Ter.  And.  v. 
4.  35.  Vix  sum  apud  me :  ita  animus  commotus  est  metu,  spe, 
gaudio,  mirando  hoc  tanto,  tarn  repentino  bono.  16.  Our  Lord 
appeared  to  the  women  generally,  as  they  were  leaving  the  sepulchre 
on  a  second  visit.  On  the  first  occasion  he  appeared  to  Mary 
Magdalene  alone.  See  John  xx.  14.       17.   See  on  Acts  i.  qu.  16. 

Vv.  XI — XV.  18.  In  what  sense  is  havoc,  used 
here  and  elsewhere?  19.  How  is  trdao^ev  here  em- 
ployed ?  20.  What  is  the  full  import  of  dfxepijj.voQ  ? 
21.  Does  any  of  the  antient  fathers  speak  of  the  report, 
that  the  body  of  Christ  was  stolen,  as  industriously  circu- 
lated by  the  Jews?  22.  Give  a  brief  outline  of  the 
evidence  which  this  passage  affords  to  the  truth  of  our 
Saviour's  resurrection. 

Vv.  XI — XV.  18.  Properly  iicavog  is  sufficient;  and,  thence 
with  xpovog,  it  commonly  signifies  long.  See  Luke  viii.  27.  xx.  9. 
Acts  viii.  11.  xiv.  3.  xxvii.  9.  Xen.  Cyr.  n.  1.  8.  Polyb.  i.  15,  2. 
In  the  plural,  as  here,  it  signifies  many.  Compare  Matt.  viii.  30. 
with  Luke  viii.  32.  So  also  in  Mark  x.  46.  Luke  vii.  II,  12.  xxiii. 
9.  Acts  v.  37.  ix.  23.  43.  xx.  37.  19.  With  7re ivofiev  there  is  an 
ellipsis  of  dpyvpiip  or  xprjfxaci,  one  or  other  of  which  words  are 
usually  added.    Thus  2  Mace.  x.  20.  £7rei<;Qr)oav  dpyvpiy.  Joseph. 


CHAPTER  XXVIII.  257 

Ant.  xx.  5.  1.  xPWaffl  ireiaQe'iQ.  20.  Erasmus  has  observed  that 
dfiepifivog,  free  from  solicitude,  is  a  far  more  expressive  word  than 
dicivdvvog.  From  the  character  of  Pilate,  who  was  notoriously  open 
to  this  species  of  persuasion,  the  Sanhedrim  might  make  the  promise 
to  its  fullest  extent.  21.  It  is  stated  by  Justin  Martyr  (Dial.  c. 
Tryph.  c.  108.)  that  the  Sanhedrim  despatched  messengers  to  all  the 
Jews  dispersed  abroad,  with  the  tidings  that  a'ipeaig  rig  dQeog  icai 
dvofxog  eyeyepTai  diro  'Itjaov  rivog  TaXiXaiov  irXdvov,  ov 
GTavpiocrdvTwv  jjjuwv,  ot  p:a9t)Tcti  avrov,  icXeipavTeg  avrov  diro 
rov  p,vrjp.arog  vvtzrog,  TrXavuiai  rovg  dvOpioirovg,  Xeyovrcg  eyrj- 
yepOai  avrov  e'/c  vetzpdv,  icai  etc  ovpavov  iXrfXvQevai.  22.  It  is 
manifest  that  this  story  tends  to  prove  the  very  fact,  it  was  invented 
to  invalidate.  A  Roman  guard,  against  whom  there  was  no  other 
evidence,  accuse  themselves  of  a  capital  offence ;  and  this  offence, 
committed  against  a  discipline  the  most  rigid  and  uncompromising, 
is  allowed  to  pass  unpunished,  though  the  punishment  was  the 
only  means  of  obtaining  credit  to  the  tale,  which  it  was  the  desire  of 
the  Sanhedrim  to  substantiate.  Connivance  under  such  circumstances 
amounted  to  a  confession  that  a  compact  existed  between  the  parties ; 
and  that  one  had  been  bribed  to  affirm  what  both  of  them  knew 
to  be  false. 


Vv.  XVI — XX.  23.  Had  our  Lord  specified  any 
particular  mountain  in  Galilee,  on  which  he  would  meet 
his  disciples  ?  24.  How  is  ol  cie  here  used  ?  25. 
Who  was  the  principal  doubter  ;  and  what  is  the 
inference  from  the  doubts  entertained  ?  26.  Has 
St.  Matthew  given  the  parting  commission  of  our 
Lord  to  his  disciples  in  the  true  order  of  time  ?  27. 
Distinguish  between  the  terms  nadrjTeveiv,  jjanTi^eiy,  and 
di<id<TK£iv.  28.  To  what  antecedent  does  the  relative 
avTovg  belong  ?  29.  Does  our  Lord's  commission 
favour  the  practice  of  Infant  Baptism,  or  otherwise  ? 
30.  What  is  meant  by  being  baptized  in  the  name 
of  the  Father,  Son,  and  Holy  Ghost ;  and  what  is  the 
necessary  inference  from  our  Lord's  injunction  re- 
specting  the   use    of  this   form  ?         31.     What   is  the 


258  CHAPTER   XXVIII. 

import  of  the  phrase  tlvai  jxeto.  tlvoq  1  32.  Does  this 
promise  of  Christ's  presence  extend  to  the  end  of 
time  ?  33.  Why  have  Matthew  and  John  given 
no  account  of  our  Lord's  ascension  into  heaven  ? 

Vv.  XVI — XX.  23.  Neither  in  the  promise  given  by  Christ 
(Matt.  xxvi.  32.),  nor  in  the  renewal  of  it  by  the  angel  and  himself 
(vv.  7,  10.),  is  any  particular  mountain  named  for  his  meeting  with 
his  disciples.  Probably  when  Jesus  made  the  appointment,  he 
specified  the  place ;  which  has  been  omitted  by  the  Evangelists. 
It  has  been  thought  that  the  meeting  took  place  on  the  same 
mountain  as  the  Transfiguration.  24.  Occasionally,  as  in  this 
place,  ol  de  is  used  for  nveg  cV.  Thus  in  Xen.  Anab.  I.  5.  13. 
wore  etzeivovg  e'/C7re7rX^^0at  icai  avrov  Mevuva,  KCtl  rpex^iv  eVi  rd 
OTrXa'  oi  di  /ecu  earaaav  aTropovvreg.     See  also  iElian.  V.  H.  V.  17. 

25.  St.  Thomas  seems  to  have  been  the  principal  doubter;  but  his  doubt 
had  been  removed ;  and  in  defence  of  those  who  are  here  mentioned, 
it  has  been  urged  that  they  may  have  been  at  too  great  a  distance  to 
see  distinctly.  Their  doubts,  however,  were  those  of  honest  men ; 
they  prove  that  they  were  not  convinced  upon  insufficient  evidence ; 
and  their  slowness  of  belief  encreases  the  value  of  their  testimony. 

26.  This  commission  of  our  Lord  to  his  Apostles  seems  to  have  been 
given  immediately  before  his  ascension  into  heaven  (Mark  xvi.  15. 
Luke  xxiv.  47.),  so  that  St.  Matthew  has  somewhat  anticipated  the 
actual  time  of  its  delivery.  27.  In  the  commission  itself  there  are 
three  distinct  instructions,  contained  in  the  words  /.laOrjrevaaTe, 
flcnrTiZovreg,  and  diddfncovreg  respectively.  These  were,  to  convert 
people  of  all  nations  to  the  faith  without  preference  of  one  above 
another,  to  initiate  them  into  the  Church  by  baptism,  and  to  instruct 
them,  when  baptized,  in  all  the  duties  of  Christianity.  There  is  a 
confusion  between  the  first  and  last  of  the  three  verbs  in  our  version, 
in  which  it  follows  the  Latin  Translation.  28.  The  relative  avrovg 
must  be  referred  to  eQvi),  with  which  it  agrees  in  sense,  though  not 
in  gender.  Such  instances  are  very  common.  29.  From  the  fact 
that  nations  consist  of  persons  of  all  ages ;  that  there  is  no  restrict  •» 
tion  or  exception  by  which  infants  were  excluded ;  and  that  the|  v 
commission  was  given  to  the  Jews  among  whom  baptism  was  admin- 
istered to  young  and  old,  and  to  whose  children  the  initiatory  rite  of 
circumcision  gave  them  covenanted  privileges  at  eight  days  old ;  there 

can  be  no    doubt  that  our  Lord  would  have  expressly  forbidden 

i 
Infant  baptism,  had  he  intended  to  set  it  aside.       30.  Baptism  in  the 


CHAPTER    XXVIII.  259 

name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  clearly 
implies  a  dedication  to  the  service  of  each ;  and  the  form,  which  has 
been  used  in  all  ages  of  the  Christian  Church,  cannot,  with  any 
reason  be  regarded  otherwise,  than  as  an  explicit  declaration  of  the 
doctrine  of  the  Trinity.  31.  See  chap.  xn.  qu.  38.  32.  Since 
the  phrase  jj  ovvTekeia  tov  aliZvoq  sometimes  means  the  end  of  the 
Jewish  dispensation,  it  might  mean  so  here,  were  not  Christ's 
presence  as  necessary  to  his  ministers  now  as  it  was  in  former  times. 
Besides  the  words  Trdcrag  rag  tjixt'pag  are  unlimited ;  and  admit  of 
no  doubt  that  the  promise  of  our  Lord  extends  to  the  end  of  the 
world.  33.  It  is  difficult  to  assign  a  reason  for  St.  Matthew's 
omission  of  any  mention  of  Christ's  ascension  into  heaven.  His 
object  was  probably  fulfilled  when  he  had  recorded  the  promised 
meeting  with  the  disciples  in  Galilee,  which  was  the  preconcerted 
public  manifestation  of  his  person,  in  order  to  establish  beyond 
dispute  the  certainty  of  his  resurrection.  The  omission  is  a  plain 
proof  that  the  Evangelists  did  not  write  in  concert  ;  and  if  it 
is  not  easy,  it  is  at  the  same  time  unnecessary,  to  account 
for  it. 


J.    HALL,   PRINTER,   CAMBRIDGE. 


OPPOSITE    THE    PITT    PRESS,    CAMBRIDGE. 

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POPFO'S  PROLEGOMENA  to  THVCYDIDES, 

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A  FIRST  COURSE  OF  MATHEMATICS, 

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XXXVI. 

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Date  Due 


BS2575.8  .T84 

Questions  for  examinations  on  the  Gospel 

Princeton  Theological  Seminary-Speer  Library 


1   1012  00054  2078 


